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4 


CIath'6  ipeoples  Commentaiis 

THE  GOSPEL  OF  LUKE 

A  POPULAR  COMMENTARY  UPON  A  CRITICAL 
BASIS,  ESPECIALLY  DESIGNED  FOR  PASTORS 
ANP  SUNDAY  SCHOOLS  <$><$><$>'S>-$'^<S><»^<S><8><$>^<S><S>^ 

BY  1       APR  23 1924 

GEO.  W.  CLARK,  D.  D.       '^^^^iQSlQkl  StVi^ 

Author  of  "A  New  Harmony  of  the  Gospels."  etc. 

m 


PHILADELPHIA 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY 
1701  Chestnut  Street 


Copyright  1896 
By  tne  American  Baptist  Publication  Society 


Published  June,  1902 


PREFACE. 


The  importance  of  the  study  of  Luke's  Gospel  is  seen  in  the  fact  that  it  la 
eminently  historic,  universal,  and  individual.  In  many  particulars  it  is  the 
most  complete  in  details  of  any  of  the  Gospels.  And  even  where  it  runs  par- 
allel with  the  other  narratives,  the  writer  betrays  his  own  individuality ;  so 
that  a  commentary  on  the  other  Gospels,  however  exhaustive,  cannot  suffice  for 
one  on  Luke.  An  attempt  is  therefore  made  in  this  volume  to  give  notes  on 
this  Gospel  complete  in  themselves  and  independent  of  notes  on  Matthew 
and  Mark.  At  the  same  time,  the  chronology  and  harmony  of  the  Gospels 
are  kept  in  view,  and  thus,  too,  the  independence  of  Luke  is  the  more  clearly 
seen  while  catching  glimpses  of  the  four  sides  of  the  sacred  narrative. 

The  aim  has  been  to  give  a  popular  commentary  on  a  critical  basis  adapted 
to  Sunday-schools,  teachers  and  scholars,  Bible  classes  and  families,  and 
many  pastors  and  preachers.  Difficult  passages  have  received  attention,  and 
no  point  on  which  a  commonly  intelligent  Sunday-school  teacher  might  wish 
light  has  been  intentionally  passed  over.  The  latest  results  of  exegetical  and 
textual  criticism  and  of  recent  discovery  have  been  sought  and  incorporated 
in  the  notes. 

The  execution  of  this  plan  for  aiding  students  of  the  English  Scriptures  in 
Btudying  the  life  of  Christ  as  presented  by  Luke  has  necessitated  similarity 
of  comment  where  thought  and  expression  are  similar  to  those  in  the  other 
Gospels,  yet  variety  has  been  sought  and  an  independence  maintained.  This 
ia  believed  to  be  a  less  evil  than  the  troublesome  practice  of  referring  to  other 
volumes  for  what  would  be  after  all  but  an  imperfect  exposition  of  the  sacred 
text. 

Attention  is  called  to  the  suggestions  at  the  end  of  each  chapter,  which  are 
confirmed  by  references  from  other  portions  of  Scripture.  Almost  every  verse 
is  thuB  remarked  upon,  the  whole  forming  by  itself  a  brief  practical  and  doo- 

i 


PREFACE. 


trinal  commentary  on  the  Gospel.  This  is  de.signed  to  aid  the  teachers  in  en- 
forcing Sunday-school  lessons,  and  pastors  in  expository  preaching  and  week- 
day evening  lectures. 

The  division  of  chapters  into  verses,  first  introduced  into  the  English  Bible 
by  the  German  version  (A.  D.  1560),  often  interferes  with  the  connection  of 
thought  and  impedes  a  quick  and  intelligent  view  of  many  passages.  The 
paragraph  form  is  therefore  adopted,  and  to  aid  the  eye  and  facilitate  study 
subjects  have  been  placed  at  the  head  of  principal  paragraphs  or  divisions. 

Many  teachers  and  advanced  scholars  prefer  to  explain  Scripture  by  Scrip- 
ture. Carefully-selected  references  have  therefore  been  placed  in  the  margin 
of  the  text.  These,  in  connection  with  those  given  in  the  notes  and  remarks, 
are  believed  to  constitute  this  the  most  complete  reference-Luke  published. 

In  preparing  this  work  the  author  has  called  to  his  aid  all  the  helps  within 
his  reach,  the  earlier  and  later  critical  and  popular  commentaiues,  harmonies 
of  the  Gospels,  books  of  travels,  histories  of  the  Church  and  of  doctrines,  trea- 
tises on  the  life  of  Christ,  and  grammatical  authorities  on  the  New  Testa- 
ment. His  thanks  are  specially  due  to  Professor  George  E.  Bliss,  D.  D.,  Pro- 
fessor H.  Harvey,  D.  D.,  Rev.  J.  F.  Brown,  D.  D.,  Rev.  H.  F.  Smith,  D.  D.^ 
and  Rev.  Geo.  W.  Anderson,  D.  D.,  for  assistance  gratefully  acknowledged 
without  which  the  work  could  have  scarcely  been  completed,  from  the  tem- 
porary failure  of  the  author's  health.  The  Introduction  was  kindly  furnished 
by  Professor  T.  J.  Conant,  D.  D. 

Tiie  favorable  reception  given  to  his  previous  works  has  encouraged  the 
author  to  persevere  in  this,  and  also  to  complete  the  series  by  similar  note? 
on  John. 

SoH]tBviLi.E,  N.  J.,  June,  187&, 


REVISED  EDITION. 
This  volume  has  been  re\ised,  and  such  changes  have  been  made,  as  seem 
required  by  exegetical  learning  and  textual  criticism.     An  Index  has  also 
been  added. 

HiQHTSTOWN,  N.  J.,  March,  1896. 


INTRODUCTORY  REMARKS. 


THE  THIED  GOSPEL. 
Fob  general  observations  on  all  the  four  Gospels,  the  reader  is  referred  to 
the  author's  Introduction  to  his  commentary  on  the  Gospel  by  Matthew,  pp. 
v.-viii.,  and  his  harmony  of  the  Gospels,  pp.  224-5.  On  the  order  of  the 
fonr  Gospels  and  on  the  place  of  Luke's  Gospel  in  the  series,  see  the  intro- 
ductory remarks  to  the  author's  commentary  on  the  Gospel  by  Mark,  p.  v. 

WBITEB   OF   THE  GOSPEL. 

It  is  the  uniform  testimony  of  antiquity  that  the  third  Gosjtel  was  written 
by  Luke,  the  companion  of  Paul's  travels  and  his  fellow-laborer  in  the  min- 
istry. This  testimony  dates  from  a  period  less  remote  than  the  limit  of 
human  life  from  the  age  of  those  who  were  conversant  with  the  apostles. 
Irenseiis  (born  early  in  the  second  quarter  of  the  second  century)  was  the 
pupil  of  Polycarp,  who  learned  the  teachings  of  our  Lord  from  the  apostle 
John  and  others,  his  hearers  and  eye-witnesses  of  his  miracles.  He  ascribes 
this  Gospel  to  Luke,  the  companion  of  Paul  {Adv.  Hceres.  iii.  1).  It  is  certi- 
fied also  by  Tertullian  (born  A.  D.  160),  who  distinguishes  John  and  Matthew 
as  apostles  and  Luke  and  Mark  as  apostolic  (Adv.  Marcion,  iv.  2).  The  Mu- 
ratorian  canon  (about  A.  D.  170),  in  the  part  still  extant,  names  Luke,  the  phy- 
sician and  a.ssociate  of  Paul,  as  the  writer  of  the  third  Gospel.  To  these  may 
be  added  later  witnesses,  Origen  (born  A.  D.  185),  Eusebius  (born  about  A.  D. 
270),  Jerome  (born  A.  D.  331).  No  counter-testimony  or  expression  of  doubt 
has  come  down  to  us,  and  all  attempts  of  the  modern  destructive  school  of 
criticism  to  discredit  this  testimony  from  internal  and  other  grounds  have 
signally  failed. 

OTIR    KNOWLEDGE    OF   THE   WKITER. 

What  is  certainly  known  of  the  personal  history  of  the  writer  of  the  third 
Gospel  is  found  in  the  Acts  of  the  Apostles  and  in  Paul's  Epistles.  He  first 
appears  in  history  as  a  companion  of  Paul,  whom  he  joined  at  Troas  (Acts  16  : 
10,  11),  on  his  second  missionary  tour,  recorded  in  Acts  15  :  36-18  :  22.  From 
that  city  he  accompanied  Paul  in  his  voyage  to  Philippi  (vs.  11, 12),  and  there 
remained  with  him  (vs.  12,  13,  and  15-17)  till  he  departed  thence,  but  did  not 
proceed  with  him  on  his  journey.  In  these  passages  the  writer  (whom  we 
here  assume  to  be  Luke)  speaks  in  the  first  person,  as  being  himself  one  of  the 

6 


6  INTRODUCTORY   REMARKS. 

company.  But  in  ch.  17  :  1,  where  he  resumes  the  narrative  of  Paul's  jour- 
ney, he  again  speaks  in  the  third  person,  as  not  being  in  the  party,  as  he  had 
previously  done  in  ch.  16  :  4  and  6-8  before  his  connection  with  it.  The 
change  of  person  in  the  narrative  can  be  accounted  for  on  no  other  reasonable 
supposition. 

He  again  appears  in  history  as  the  companion  of  Paul's  voyage  from  Phil- 
ippi  (Acts  20  :  6)  on  his  return  to  Asia,  and  of  his  travels  from  place  to  place 
(ch.  20  :  1^15;  21  :  1-18),  spending  a  week  among  the  disciples  at  Tyre,  and 
a  longer  time  ("many  days")  with  those  at  Caesarea  as  guests  of  Philip  the 
evangelist,  and  thence  to  Jerusalem,  accompanied  by  disciples  of  Caesarea,  to 
which  place  Paul  was  sent  back  after  a  few  days  (seven  at  most),  and  remained 
there  a  prisoner  two  years.  After  the  two  years  Luke  was  again  the  compan- 
ion of  Paul  in  his  voyage  to  Rome,  Acts  27  :  1,  etc. ;  28  :  2,  11-16. 

In  these  narratives  Luke  says  nothing  of  himself  except  as  the  companion 
of  Paul's  missionary  journeys  and  of  his  voyage  to  Rome,  a  prisoner  awaiting 
trial.  But  as  the  chosen  companion  of  the  apostle's  travels  in  the  preaching 
of  the  gospel,  and  his  "fellow-laborer"  in  it  during  his  imprisonment  at  Rome 
(Phil.  24),  Luke  has  left  us  an  unobtrusive  testimony  to  his  own  zealous  devo- 
tion to  the  work  of  evangelization.  It  may  fairly  be  inferred  that  during  the 
intervals,  in  which  he  disappears  from  the  record  of  Paul's  labors,  he  was  ac- 
tively engaged  as  a  preacher  or  a  writer  in  work  pertaining  to  the  immediate 
or  the  prospective  spread  of  gospel  truth. 

From  these  historical  data,  and  allusions  in  Paul's  Epistles — "  Luke  the  be- 
loved physician"  (Col.  4  :  14),  "only  Luke  is  with  me"  (2  Tim.  4  :  11),  and 
Phil.  24,  where  Lucas  (properly  Luke)  is  named  among  his  "fellow-laborers" — 
a  partial  outline  of  his  life  has  been  traced  conjecturally,  but  with  every  ap- 
pearance of  probability.  From  Col.  4  :  14,  compared  with  v.  11,  it  has  been 
inferred  that  he  was  not  "  of  the  circumcision."  That  he  was  a  Gentile  and  a 
freedman  has  been  inferred  from  his  name  Lucas,  an  abbreviation  of  Lucanus, 
characteristic  of  a  servile  condition,  and  from  his  profession,  mostly  confined 
to  that  social  state  among  the  Romans.  But  the  former  is  of  little  weight, 
and  the  latter  does  not  accord  with  his  probable  nationality  if,  as  is  most 
likely,  he  was  a  citizen  of  Syria  (of  Antioch,  according  to  Eusebius)  or  of 
Asia  Minor,  where  that  profession  was  held  in  high  repute.  As  physicians 
of  those  times  were  distinguished  for  their  scientific  attainments,  his  profes- 
sion accounts  for  the  evidences  of  high  mental  culture  everywhere  observable 
in  his  writings.  Of  his  conversion  we  have  no  record.  It  is  supposed  that 
before  he  joined  Paul  on  his  second  missionary  tour  at  Troas  (Acts  16  :  10), 
he  was  already  a  convert  to  the  Christian  faith  and  a  laborer  in  its  propaga- 
tion. This  is  naturally  inferred  from  the  absence  of  any  intimation  that  he 
was  then  first  taught  the  knowledge  of  Christ,  and  from  the  significant  expres- 
sion, "had  called  us  to  preach  the  gospel  unto  them,"  since  he  there  takes  his 
place  among  the  apostle's  followers  and  fellow-laborers  without  explanatioa, 


INTRODUCTORY   REMARKS. 


as  a  matter  of  course,  and  identifies  himself  with  them  and  their  work.  As 
he  journeyed  with  the  apostle  to  Philippi  and  w;ia  with  him  there  (vs.  12, 13, 
and  15-17),  but  did  not  accompany  him  when  departing  thence  (17  :  1),  and 
joined  him  again  at  Philippi  (20  :  6)  when  returning  into  Asia,  it  is  supposed 
tluit  the  intervening  seven  years  may  have  been  spent  in  unrecorded  mission- 
ary labors  (for  I^uke  narrates  those  of  Paul  and  not  his  own)  in  Pliilippi  and 
tlie  neigliboring  region,  or  in  gathering  materials  for  the  two  great  labors  of 
his  life,  the  Gospel  and  the  Acts  of  the  Apostles.  The  latest  authentic  infor- 
mation is  from  the  apostle's  own  hand,  "only  Luke  is  with  me"  (2  Tim.  4  : 
11);  and  this  our  last  impression  of  him  is  of  one  faithful  among  the  faithless, 
when  to  be  fiiithful  to  the  truth  and  its  defender  was  to  face  with  liim  the 
martyr's  doom. 

After  this  authentic  and  satisfactory  record  of  a  life  so  full  of  activity  in 
the  cause  of  Christian  truth,  it  is  needless,  as  it  would  be  useless,  to  attempt 
to  trace  it  further  in  the  scanty  and  confused  statements  of  tradition.  But  it 
may  properly  be  added,  that  if  the  statement  in  the  subscription  to  2  Corinthi- 
ans is  correct  ("  was  written  from  Philippi  of  Macedonia  by  Titus  and  Lucas"), 
then  the  words  of  the  Epistle  (8  :  18,  19)  add  an  important  testimony  to  the 
zeal  and  activity  of  Luke  in  the  work  of  evangelization.  The  statement  ia 
not  improbable  in  itself;  but  this  part  of  the  subscription  is  found  only  in 
late  manuscripts,  and  is  of  no  authority  except  as  a  very  ancient  tradition. 

TIME   AND   PLACE   OF   WRITING   THE   THIRD   GOSPEL. 

That  the  Gospel  was  written  before  the  Acts  of  the  Apostles  is  evident  from 
Acts  1  :  1  compared  with  ch.  1  :  3  of  the  Gospel.  The  narrative  in  the  Acta 
must  have  been  completed  at  the  end  of  the  second  year  of  Paul's  imprison- 
ment at  Rome  (Acts  28  :  30,  31),  about  A.  D.  63.  That  it  could  not  have  been 
earlier  is  plain  from  the  closing  statement  of  Paul's  manner  of  life  during  the 
"two  whole  years"  of  his  imprisonment;  nor  could  it  have  been  much  later, 
as  the  writer  had  nothing  further  to  record.  A  considerable  time  must  have 
intervened  between  the  publication  of  the  Gospel  and  the  writing  of  the  Acts, 
as  has  been  clearly  shown  by  Alford,  Prolegomena  to  Luk^s  Gospel,  section  iv. 
No  more  definite  intimation  is  given  of  the  time  and  place  of  writing.  But 
we  have  seen  that  on  Paul's  last  journey  to  Jerusalem,  "many  days"  were 
spent  by  him  and  his  companions  among  the  disciples  at  Csesarea  as  guests 
of  Philip  the  evangelist,  and  that  some  of  the  disciples  accompanied  him  to 
Jerusalem,  whence  in  a  few  days  he  was  sent  back  a  prisoner  to  their  home 
in  Caesarea.  It  is  probable  that  Luke  returned  thither  with  them  and  con- 
tinued in  communication  with  Paul,  whom  he  there  joined  at  the  close  of  hig 
imprisonment  on  his  voyage  to  Rome.  How  the  intervening  time  (A.  D. 
58-60)  was  spent  is  not  shown.  But  the  time  and  place  were  most  favorable 
to  his  purpose  of  "  accurately  tracing  all  things  from  the  very  first ;"  and  these 
facts  of  history  show  that  Luke  enjoyed  ample  opportunities,  where  alone  they 


INTEODUCTORY   REMARKS. 


were  accessible,  for  the  composition  of  his  Gospel  in  advance  of  the  Acta. 
According  to  this  view,  the  Gospel  was  written  about  A.  D.  58-60,  and  prob- 
ably at  Csesarea. 

SOURCES   OF   THE  THIED   GOSPEL. 

These  are  summarily  stated  by  the  writer  himself  in  the  introductory  verses, 
1-4.  Biiefly  expressed  their  meaning  is,  that  his  narrative  was  the  result  of 
personal  inquiry  and  investigation,  and  was  drawn  from  all  available  sources. 
They  yere  not  only  the  declarations  of  those  "who  from  the  beginning"— 
r.amely,  of  our  Lord's  oflBcial  ministry — "were  eye-witnesses  and  ministers 
of  the  word,"  to  whom  former  narrators  were  indebted.  He  justifies  himself 
for  now  doing  what  many  had  already  done  imperfectly,  on  the  ground  of 
"  having  accurately  traced"  (as  properly  translated)  "  all  things  from  the  very 
first"  (prior  to  our  Lord's  official  ministry),  and  of  his  purpose  "to  write 
them  in  order" — that  is,  consecutively — in  the  order  of  occurrence  or  of 
mutual  relation. 

By  "eye-witnesses  and  ministers  of  (he  word"  are  meant  those  who  saw 
and  heard  the  things  which  they  attest  (1  John  1  :  1-3),  and  as  ministers 
of  the  word  had  been  counted  worthy  to  speak  as  divinely-authorized  wit- 
nesses for  the  truth.  That  Luke  obtained  their  testimony  directly  from  them- 
selves, and  not  from  previous  narratives,  is  necessarily  the  meaning  of  his 
language.  If  he  had  taken  aught  at  second-hand,  the  result  of  other  men's 
inquiries,  he  could  not  claim  for  himself  that  he  had  "accurately  traced  all 
things  from  the  very  first."  But  he  availed  himself  of  still  other  sources  of 
information.  Hence  we  have,  for  example,  in  the  opening  chapters  of  Luke's 
Gospel,  an  account  of  transactions  not  personally  observed  by  those  "  who 
from  the  beginning"  (of  our  Lord's  official  ministry)  "  were  eye-witnesses,"  etc. 
That  these  additional  sources  of  information  were  trustworthy,  and  that  they 
were  used  with  strict  fidelity  to  the  truth,  has  been  shown  in  every  way  by 
which  historical  credibility  can  be  tested ;  and  we  are  no  more  justified  in 
doubting  the  historical  truth  of  the  occurrences  narrated  in  the  first  two 
chapters,  than  in  questioning  the  credibility  of  any  other  part  of  the  gospel 
history.  That  Luke  had  access  to  the  apostles  and  accredited  ministers  of 
the  word,  and  to  the  testimony  of  living  witnesses  accredited  by  them,  cannot 
be  doubted ;  and  no  facts  of  ancient  history  are  better  authenticated  than  those 
recorded  by  Luke. 

FOR   WHOM   AND   WITH   WHAT  OBJECT  THE  GOSPEL   WAS  WRITTEN. 

This  must  be  learned  from  its  contents.  The  dedication  to  Theophilus, 
a  Gentile  convert  (Smith's  Bible  Dictionary,  p.  1697),  shows  a  desire 
t«  be  understood  by  those  least  familiar  with  what  was  peculiar  to  the 
Holy  Land,  and  to  meet  their  wants.  Its  most  prominent  and  sigr  ificant 
characteristic  is  its  universality.  It  was  written  for  no  particular  class  of 
readers  to  the  exclusion  of  any  other,  and  with  no  single  and  exclusive  aim. 


INTRODUCTORY    REMARKS. 


Hence  it  differs  from  that  of  Matthew,  written  specially  for  Jews  {Notes  on 
Matthew,  p.  x.),  and  from  tliat  of  Mark,  designed  particularly  for  Gentiles 
{Notes  on  Mark,  p.  xiv.),  and  also  from  that  of  John,  specially  intended  for 
Christian  readers,  to  establish  them  in  the  fundamental  truths  of  the  gospel, 
and  to  set  forth  Jesus  as  the  Christ,  the  eternal  Son  of  God.  in  all  his  offices 
and  relations  to  the  believer. 

Ou  the  contrary,  Luke's  Gospel  waa  written  for  all,  without  distinction  of 
race  or  reference  to  national  affinities  or  doctrinal  tendencies,  exhibiting  in  the 
facts  of  gospel  history  the  induction  of  a  new  dispensation  of  religion  to  "  be 
preached  among  all  nations,"  ch.  24  :  47.  It  is  significant  to  us,  whatever 
may  have  been  the  writer's  conscious  purpose,  that  he  was  led  to  trace  back 
the  lineage  of  its  founder  to  the  father  of  the  race,  and  to  record  his  enrolment 
as  a  citizen  of  the  world,  as  well  as  his  reception  of  the  national  badge  of 
Israel.  The  idea  of  universality  is  interwoven  with  many  incidents  peculiar 
to  his  narrative.  In  the  angelic  proclamation  of  "  peace  on  earth,  good-will 
to  men,"  is  foreshadowed  the  gospel  of  universal  humanity,  and  no  less 
in  the  prophetic  welcome  to  the  infant  Saviour  as  "a  light  to  lighten  the 
Gentiles." 

KEI,ATION    TO  THE  FIRST  TWO  GOSPELS. 

That  Luke  wrote  the  third  Gospel  independently  of  the  first  and  second 
is  made  evident  by  a  careful  comparison  of  the  three.  A  large  portion  of 
the  matter  it  contains  is  peculiar  to  it.  The  contents  of  the  first  two  chapters 
belong  to  it  exclusively ;  and  these  lay  the  foundation  for  all  the  subsequent 
history,  in  the  circumstances  of  the  parentage  and  birth  of  its  two  principal 
personages,  and  especially  of  the  God-man,  the  central  figure  of  all.  With- 
out these  two  chapters,  his  manifestation  in  the  flesh  is  wrapped  in  impene- 
trable obscurity  ;  and  such  declarations  as  "the  Word  became  flesli,"  "born  of 
a  woman,"  "  born  of  the  seed  of  David,"  are  an  unsolved  mystery,  as  is  also 
the  partial  and  undefined  statement  in  Matt.  1 :  18,  20.  In  Luke's  account 
the  mystery  is  fully  disclosed  of  his  miraculous  conception  and  birth  of  a 
virgin  in  fulfilment  of  prophecy  ;  and  his  subsequent  growth,  through  infancy, 
childhood,  and  youth,  in  subjection  to  parental  authority,  prepares  the  mind 
of  the  reader  for  occasional  references  to  domestic  and  social  relations  other- 
wise unmeaning, 

Not  less  significant  are  the  omissions  of  remarkable  incidents  which  a 
copyist  would  not  have  failed  to  appropriate.  Such  are  Matthew's  account 
of  the  visit  of  the  magi  and  their  adoration  of  the  infant  Jesus,  of  the  flight 
into  Egypt  and  the  slaughter  of  the  infants  in  Bethlehem — occurrences  far 
too  interesting  and  important  to  be  passed  over  by  one  who  used  his  narrative. 
On  the  other  hand,  Luke  alone  records  the  Saviour's  first  public  announcement 
of  his  official  character  and  mission,  foretold  in  prophecy,  and  his  consequent 
rejection  by  his  unbelieving  fellow-townsmen,  explaining  his  withdrawal  to 
another  permanent  place  of  residence  and  the   fulfilment  of  the  prophecy 

1* 


10  INTRODUCTORY  REMARKS 

quoted  by  Matthew,  4 :  14-16.  Such  remarkable  differences,  occurring  contin- 
ually through  the  whole  progress  of  the  narrative  from  beginning  to  end, 
show  that  there  was  no  dependence  of  one  upon  the  other.  If  Luke  borrowed 
anything,  he  would  have  borrowed  ruore,  and  he  would  not  have  passed  by 
things  more  essential  to  his  purpose  than  many  which  he  has  recorded. 

On  the  other  hand,  the  coincidences  of  matter  and  verbal  expression  in 
the  so-called  synoptic  Gospels  {Harmony  of  the  Oospels,  p.  232),  especially 
in  the  reports  of  the  Saviour's  discourses,  are  readily  accounted  for.  The 
incidents  in  the  life  of  Christ,  and  his  discourses,  were  treasured  in  the 
memories  of  his  attendants  and  hearers,  and  the  rehearsal  of  these  in  their 
public  ministrations  was  the  chief  element  in  the  preaching  of  the  gospel  by 
apostles  and  evangelists.  These  oral  narratives,  identical  in  substance  and 
similar  in  form,  have  been  permanently  embodied,  with  marked  and  signifi- 
cant variations  in  selection  and  verbal  expression,  in  the  accounts  of  the  four 
evangelists.  Their  substantial  agreement  in  the  main  facts  recorded  shows 
that  they  were  competent  and  well-informed  witnesses.  Their  noteworthy 
diversities  in  verbal  expression,  and  in  the  minute  details  of  the  same  transac- 
tion or  discourse,  show  that  they  were  also  independent  witnesses,  and  that  the 
substantial  agreement  in  so  much  incidental  diversity  can  be  accounted  for 
only  on  the  admission  of  the  essential  truth  of  their  statements.  The  English 
reader  should  be  apprised  that  our  common  English  version  waa  made  from 
very  late  copies  of  the  Greek  text,  in  which  the  four  Gospels  have  been 
ttfsimilated,  by  adding  in  one  what  was  wanting  in  another;  and  also  that  in 
our  translation  different  words  and  phrases  of  the  Greek  are  sometimes  ren- 
dered by  the  same  words  and  phrases  in  English,  so  far  effacing  the  evidence 
of  their  value  as  independent  witnesses.  But  enough  appears  in  our  version 
of  the  Gospels  to  convince  the  intelligent  and  candid  reader  that  there  was 
no  collusion  and  no  dependence  of  one  writer  upon  another. 

LAKGUAGE  AND  STTLE,   AND  OTHER  PERSONAL  TRAITS. 

That  Luke  wrote  his  Gospel  in  Greek,  his  native  tongue,  has  never  been 
questioned.  His  diction  is  such  as  might  be  expected  in  a  man  of  culture 
writing  in  his  own  dialect,  and  aiming  to  reproduce  in  their  native  form  and 
coloring  narratives  and  discourses  learned  in  a  foreign  idiom,  already  made 
familiar  by  long  and  intimate  association  with  those  to  whom  it  was  vernac- 
ular. Of  his  native  tongue  a  pure  specimen  is  found  in  the  four  introductory 
verses  of  his  Gospel,  where  his  style  was  unaffected  by  any  external  influence 
But  when  he  records  what  he  learned  from  others  who  were  of  Hebrew  origin 
and  culture,  and  especially  the  discourses  of  our  Lord  delivered  by  him  and 
by  them  repeated  in  their  own  idiom,  he  naturally  falls  into  the  Hebraistic 
forms  of  expression,  of  which  less  appears  in  the  Acts.  But  though  Hebra- 
isms for  this  reason  are  frequent,  his  native  idiom  is  predominant,  and  Greek 
flompoucds  and  classical  phraseology  foreign  to  the  other  Gospeb  abound  in 


INTEODUCTORY   REMARKS.  11 

his.  His  style  is  further  distinguished  from  that  of  Matthew  and  Mark  by 
the  use  of  Hebraisms  not  found  in  either,  and  by  the  occurrence  of  words  and 
phrases  familiar  to  readers  of  classic  Greek  in  place  of  others  employed  by 
them.  From  a  comparison  of  the  number  of  words  peculiar  to  the  several 
evangelists,  it  is  estimated  that  those  in  Luke's  Gospel  exceed  all  that  are 
found  in  the  other  three.  He  differs  from  Matthew  and  Mark  in  the  more 
elaborate  structure  of  his  sentences,  and  in  general  in  a  more  finished  style 
of  composition. 

Of  Luke's  accuracy  in  dates  and  in  circumstantial  details,  unnoticed  by  the 
other  evangelists,  many  examples  have  been  quoted.  In  ch.  2  :  1-3  the  time 
of  the  Saviour's  birth  is  identified  with  that  of  known  facts  of  history.  In  ch. 
3  :  12,  the  time  of  John's  first  appearance  as  a  preacher  is  very  circumstantially 
shown.  Travellers  have  remarked  in  ch.  8  :  23  the  accuracy  of  the  expression, 
"there  came  down"  (through  the  mountain  gorges)  "a  storm  of  wind  on  the 
lake."  This  descriptive  feature  of  the  storm,  peculiar  to  the  locality,  is  unno- 
ticed in  the  more  general  account  of  Matthew  and  Mark.  Such  incidental  and 
unconscious  coincidence  of  narrative  with  a  local  or  related  fact  is  characteristic 
of  Luke.  An  instance  of  the  former  has  been  cited  from  ch.  19  :  41:  '  Anvl 
when  he  was  come  near,  he  beheld  the  city,  and  wept  over  it"  (more  exactly, 
and  as  he  drew  near,  seeing  the  city,  he  wept  over  it).  The  narrative  is 
strikingly  in  accordance  with  the  topography  of  the  place,  as  observed  by 
modern  travellers.  In  Luke's  account,  the  exulting  shouts  of  the  multitude 
began  when  they  came  to  the  descent  of  the  Mount  of  Olives,  where  the  Holy 
City  is  first  seen  in  the  distance.  But  after  being  hidden  by  intervening  in- 
equalities of  ground,  it  again  comes  in  sight  in  a  nearer  view,  and  Jesus,  "see- 
ing tlie  city,  wept  over  it."  Of  the  latter  an  instance  of  peculiar  delicacy  has 
been  cited  from  ch.  21  :  1,  "  and  he  looked  up  and  saw"  (properly,  and  look- 
ing up,  he  saw)  "the  rich  men  casting  their  gifts  into  the  treasury."  The 
phrase  "  looking  up "  is  an  unconscious  coincidence  with  a  related  fact,  for 
nothing  in  the  connection  explains  or  accounts  for  it.  But  from  Mark  12  : 
41  we  learn  that  Jesus  was  then  sitting  over  against  the  treasury,  and  the  in- 
cidental "looking  up"  to  see  what  was  passing  is  the  minute  observation  of 
an  eye-witness,  or  of  one  who  pictured  the  scene  from  the  words  of  an  eye- 
witness. Of  his  use  of  medical  terms  an  instance  is  found  in  ch.  4  :  38,  where 
he  employs  the  phrase  "great  fever"  in  its  technical  use  among  ancient 
physicians. 

GENUINENESS  AND  INTEGRITY  OF  THE  GOSPEL. 

According  to  all  trustworthy  testimony,  we  have  the  Gospel  of  Luke  as  it 

came  from  his  hand.     Irenseus,  in  his  summary  of  the  many  things  peculiar 

I  to  this  Gospel  {Adv.  Hceres.,  iii.  14,  3),  shows  that  the  book  has  come  down 

to  us  as  it  was  known  to  him  in  the  first  half  of  the  second  contury.     The  at- 

t«mpt8  of  modern  criticism  to  throw  doubt  on  the  genuineness  and  authenti- 


12  INTRODUCTORY    REMARKS. 

city  of  some  portions,  especially  of  the  first  two  chapters,  are  based  partly  on 
the  assumed  origin  of  Marcion's  Gospel,  notoriously  a  mutilation  of  Luke's, 
and  partly  on  the  arbitrary  denial  of  the  possibility  of  our  Lord's  miraculous 
conception.  The  arguments  based  on  the  former  ground,  a  false  hypothesis, 
have  failed  to  satisfy  the  judgment  of  the  learned,  and  have  been  triumph- 
antly refuted.  Of  the  latter  ground  it  is  sufficient  to  say,  that  "those  who 
would  make  the  miraculous  traits  in  the  history  of  the  infant  Jesus  a  criterion 
of  sp  iriousness,  may  well  consider  to  what  measureless  caprice  such  a  canoo 
of  criticism  leads." — Herzog's  Seal  Encyclopcedie,  art.  Lukas. 

ARRANGEMENT  AND   DIVISIONS. 

The  narrative  falls  naturally  into  four  great  divisions : 
I.  The  period  preceding  our  Lord's  public  ministry,  i.-iv.  13. 
II.  Our  Lord's  public  ministry  chiefly  in  Galilee,  iv.  14-ix.  60. 

III.  His  public  ministry  from  his  leaving  Galilee  to  his  final  journey  to 
Jerusalem,  ix.  51-xix.  28. 

IV.  From  his  entry  into  Jerusalem  to  his  ascension,  xix.  29-xxiv. 
The  chief  minor  divisions  are : 

1.  Preface,  i.  1-4. 

2.  Nativity,  ministry,  and  imprisonment  of  John  the  Baptist ;  our  Lord's 
nativity,  genealogy,  baptism,  and  temptation,  i.  5-iv.  13. 

3.  Beginning  of  his  ministry  in  Galilee ;  rejected  at  Nazareth ;  makes  hia 
abode  in  Capernaum ;  teaching  and  miracles  of  healing ;  calling  of  Peter, 
James,  and  John,  and  of  Matthew ;  the  twelve  apostles  chosen ;  sermon  on 
the  plain ;  the  centurion's  faith ;  raising  of  the  widow's  son ;  parable  of  the 
Bower ;  stilling  of  the  tempest ;  legion  of  demons  cast  out ;  raising  of  Jairus' 
daughter ;  five  thousand  fed ;  transfiguration ;  rivalry  among  the  disciples ; 
he  goes  to  the  feast  of  tabernacles,  iv.  14-ix. 

4.  Various  discourses,  parables,  miracles,  etc.,  mostly  peculiar  to  Luke's 
Gospel;  the  seventy  disciples  sent  out;  parable  of  the  good  Samaritan;  at 
the  house  of  Martha  and  Mary ;  the  Lord's  Prayer  ;  healing  on  the  Sabbath  ; 
parable  of  the  rich  man,  of  the  prodigal  son,  of  the  unjust  steward,  of  the 
unjust  judge,  of  the  rich  man  and  Lazarus;  prayer  of  the  Pharisee  and  pub- 
lican; foretells  his  death  and  resurrection;  healing  of  ten  lepers,  of  the  blind 
beggar ;  is  the  guest  of  Zacchseus ;  goes  up  to  Jerusalem,  x.-xix.  28. 

5.  The  last  passover  week ;  public  entry  into  Jerusalem ;  traders  driven 
from  the  temple;  parable  of  the  vineyard;  of  giving  tribute  to  Caesar;  the 
poor  widow's  offering ;  fate  of  Jerusalem  foretold ;  Judas  bribed  to  betray 
him  ;  observance  of  the  passover ;  institution  of  the  Lord's  Supper ;  agony  in 
the  garden  ;  seized  and  brought  before  the  high  priest ;  accused  before  Pilate 
and  before  Herod  ;  condemned,  and  crucified,  and  laid  in  a  tomb ;  his  resur- 
rection ;  walk  to  Emmaus  last  interview  with  his  disciples ;  ascension  tc 
heaven,  xix.  29-xxiv. 


SYNOPTICAL  VIEW  OF  THE  FOUR  GOSPELS. 


The  chronology  of  the  Gospels  is  in  many  respects  undetermined.  The  dura- 
tion of  Christ's  ministry  is  much  disputed.  It  continued  at  least  two  and  one 
half  years ;  for  John  in  his  Gospel  mentions  three  Passovers,  John  3  :  13;  6:4; 
13  :  1.  If  the  feast  (or  "  a  feast  of  the  Jews  ")  mentioned  in  John  5  :  1  be  also  re- 
garded as  a  Passover,  then  his  pubUc  ministry  continued  about  three  years  and  a 
half.  But  if  the  feast  was  that  of  Purim  (Esther  9  :  26),  as  many  suppose,  occur- 
ring a  month  before  the  Passover  of  John  6  :  4,  then  must  we  assign  the  shorter 
term  to  his  public  ministry.  Although  certainty  may  not  be  attained,  yet  the 
amount  of  labor  that  Jesus  performed,  and  the  time  required  for  his  three  preach- 
ing tours  throughout  Galilee,  before  the  Passover  mentioned  in  John  6  :  4,  incline 
us  to  regard  the  feast  of  John  5  :  1  as  also  a  Passover.  In  accordance  with  this 
view  the  following  table  is  arranged,  and  the  probable  chronological  order  and 
harmony  given ;  but  where  either  is  quite  doubtful,  or  beset  with  special  difll- 
culty,  the  references  are  printed  in  heavy  type.  The  reasons  for  the  arrangement 
are  given  by  the  author  in  his  Harmony  of  the  Gospels. 

I.    Events  conjtected  with  the  Birth  and  Childhood  of  Jesub. 
A  period  of  about  tliirteen  and  a  half  years,  from  b.o.  6  to  a  j).  8. 


1.  Luke's  Preface 

2.  John's  iDtroduction 

3.  The  Genealogies 

4.  Annunciation  of  John's  Birth 

5.  Annunciation  of  the  Birth  of  Jesus  . . . 

6.  Mary  visits  Elizabeth 

7.  The  Birth  of  John  the  Baptist. 

8.  An  Angel  appears  to  Joseph 

9.  Birth  of  Jesus 

10.  The  Visit  of  the  Shepherds 

11.  The  Circumcision 

13.  Presentation  in  the  Temple 

13.  Temporary  Return  to  Nazareth 

i  J.  Again  at  Bethlehem ;  Visit  of  the  Magi 

15.  PPight  into  Egypt 

16.  Herod's  Massacre  of  the  Children 

17.  Return  and  Residence  at  Nazareth 

18.  Childhood  of  Jesus 


1 : 1-17 


1:18-23 
1:24,25 

i":"25"" 


2 : 1-12 
2 :  13-15 
2 :  16-18 
2:l»-23 


L0KE. 

1:1-4 

1:5-25 
1:26-38 


39-56 
57-80 


1-7 

8-20 

21 

22-38 

39 


3:40 
2:41-62 


JOHN. 

iVi-i4 


n.   Announcement  and  Introduction  of  Christ's  Public  Ministbt. 
About  one  year,  from  the  spring  of  a.d.  26  to  that  of  a.d.  27. 


19.  The  Ministry  of  John  the  Baptist !  3 : 1-12 

80.  The  Baptism  of  Jesus 8:  13-17 

21.  The  Temptation 4:  1-11 

22.  Testimony  of  John  to  Jesus I  

2 


1:  1-8 
1 :9-ll 
1 :  12, 13 


3 : 1-18 
S :  21-23 
4 :  1-13 


1:  15-84 


14 


SYNOPTICAL  VIEW  OF   THE  GOSPELS. 


26.  Jesus  gains  Disciples ;  returns  to  Gali- 
lee  

24.  The  Marriage  at  Cana 

25.  Visits  Capernaum 


1:85-51 
2 :  1-11 
2: 12 

III.    From  the  First  Pabboveb  of  Christ's  Public  Ministrt  until  thb 

Second. 
One  year,  from  April,  a.d.  27,  to  April,  a.d.  28. 


S6.  At  the  Passover ;  the  Traders  expelled. 

3:  13^25 

27.  Visit  of  Nicodemus 

3  •  1-21 

28.  Jesus  remains  in  Judea   

8:22-24 

2«.  Further  Testimony  of  John  the  Baptist. 

3:25-86 

30.  John  Imprisoned 

iVi4"' 

3 :  19,  20 

4:  14 

31.  Jesus  departs  for  Galilee 

4:  12 

4:  1^ 

38.  Discourses  with  the  Woman  of  Sychar. 

4:5^2 

33.  Teaches  publicly  in  Galilee 

4: 17 

1  •  14   15 

4  •  14   15 

4  •  43-46 

34.  Heals  a  Nobleman's  Son 

iVift^ 

4-  46-54 

35.  Rejected  at  Nazareth 

4:  13 

36.  Makes  Capernaum  his  Residence 

4 :  13-16 

4  :.31 

37.  Four  called  as  Constant  Attendants. . . 

4:  18-22 

1:  16-20 

5  :  1-11 

38.  A  Demoniac  healed  in  the  Synagogue. . 

1  •  21-28 

4:31-37 

39.  Heals  Peter's  Wife's  Mother 

8 :  14-17 

1:29-34 

4:  38-41 

40.  First  Preaching  Tour  througliout  Gali- 

lee  

4:23-25 

1:35-39 

4  :  42-44 

41.  The  Miraculous  Draught  of  Fishes 

42.  Sermon  on  the  Mount 

5  : 1-U 

5:12^16 
5  :  17-26 
5:37.38 

5: 1-7; 29 
8:  1-4 
9:2-8 
9:9 

i':'46^ 
2 :  1-12 
2 :  13,  14 

43.  A  Leper  healed 

44.  Heals  a  Paralytia 

45.  The  Call  of  Matthew 

...  .... 

IV.    From  the  Second  Passover  until  the  Third. 
From  April,  a.d.  28,  to  April,  a.d.  29. 


At  the  Passover ;  Heala  the  Impotent 
Man 

Plucking  the  Ears  of  Grain 

Healing  the  Withered  Hand 

Withdraws  to  the  Sea  of  Galilee 

The  Twelve  Apostles  chosen 

The  Sermon  in  the  Plain 

Healing  of  the  Centurion's  Servant. .. 

Raises  a  Widow's  Son  at  Nain 

John's  Message  to  Jesus 

Upbraiding  the  Cities  of  Galilee 

Anointed  by  a  Penitent  Woman 

Second  Circuit  of  GalUee  

A  Blind  and  Dumb  Demoniac  healed. . 

A  Sign  demanded  of  Jesus 

Christ's  Mother  and  Brethren 

Parable  of  the  Sower 

Other  Parables  spoken  to  the  Multitude 

Wheat  and  Tares  explained ;  and 
other  Parables  to  the  Disciples 

The  Tempest  stilled 

The  Two  Demoniacs  of  Gadara 

Matthew's  Feast 

Discourse  on  Fasting 

Jairus's  Daughter ;  the  Bloody  Issue. 

Healing  of  the  Blind  and  Dumb 

Second  Rejection  at  Nazareth 

Third  Circuit  of  Galilee 

The  Twelve  endowed  and  sent  forth  . . 

They  go  forth ;  Third  Tour  continued. 

Herod's  Opinion  of  Jesus ;  John's  Be- 
headal 


12:  1-8 
12  :  9-14 
12 :  15-21 


8 : 5-13 


11 :  2-19 
11:20-30 


12:23-37 
12 :  38-45 
12:46-50 
13 :  1-23 
13:24-35 

13 :  36-53 
3 :  18,  23-27 

8  :  28-9  : 1 

9  :  10-13 
9  :  U-17 
9 : 18-26 
9  :  27-34 
13  :  54-58 
9:35-38 
10:  1^2 
11:  1 


14  •.  1-12       6  :  14-29 


2:23-28 
3:  1-6 
3 :  7-12 
3  :  13-19 


3:19-30 

3 :  31-^' 

4:1-25 

4:26-54 


4:35-41 
5 :  1-21 
2  :  15-17 
2 : 18-22 

5  :  22-43 

e-'i-o"" 

6:f, 

6  :  7-11 

6  :  12,  13 


6:1-5 
6:6-11 


6  :  12-16 
6  :  17-49 
7 : 1-10 
7 :  11-17 
7:  18-35 


7:36-50 
8:1-3 


8 :  19-21 
8:4-18 


8:  22-25 
8:26^0 
6:29-32 
5 :  33-39 
8  :  41-56 


9:1-5 

9:6 


9:7-9 


6:1-47 


SYNOPTICAL  VIEW  OF    THE  GOSPELS. 


16 


tmOT.  SUBJECT. 

75.  Return  of  the  Twelve 

76.  Feeding  the  Five  Thousand. 

77.  JeBus  walks  on  the  Sea 

78.  Discourse  at  Capernaum.... 


14 :  13-21 
14:22-36 


MARK. 

6 :  30,  31 
6:  82-14 
6:45-56 


LUKE. 

9:10 
9 :  10-n 


6 :  1-14 
6 :  15-21 
6 :  22-71 


V.   From  thb  Third  Passover  until  the  ensuing  Feast  of  TABERNACiJia. 


Six  months,  from  April  to  October,  a.d.  29. 


Jesus  continues  in  Galilee 

Traditions  of  the  Elders 

The  Canaanitish  Woman 

Deaf  and  Dumb  Man,  etc.,  healed 

Feeds  the  Four  Thousand 

A  Sign  again  demanded 

The  Leaven  of  the  Pharisees 

Blind  Man  healed 

Visit  to  the  region  of  Caesarea  Philippi. 

Jesus  foretells  his  Death 

The  Transfiguration 

Healing  the  Dumb  Demoniac 

Jesus  again  foretells  his  Death 

The  Sacred  Tribute 

Contention  among  the  Disciples 

Dealing  with  an  Oifeuded  Brother,  etc. 

On  Forgiveness , 

Still  continues  in  Galilee   

Goes  to  the  Feast  of  Tabernacles 

Concerning  following  Jesus , 


15 :  1-20 
15  :  21-28 
15  :  29-31 

15  :  32-39 
15:39-16:4 

16 :  4-12 

16  :  13-20 

16  :  21-28 
17 :  1-13 

17  :  14-21 
17  :  22,  23 

17  :  24-27 

18  :  1-14 
18  :  15-20 
18 :  21-35 


8:  19-22 


1-23 

24-30 

31-37 

1-9 

10-12 

13-21 

22-26 

27-30 

31-9  :  1 

2-13 

14-29 

30-32 


9:33-50 


9 :  lfr-21 
9 :  22-27 
9:28-36 
9:37-43 
9:43-45 

9  :  '46^'5d 


9:51-56 
9-  57-62 


T:l 


7:a-9 
7:10 


VL  From  the  Feast  of  Tabernacles  till  Christ's  Arrival  at  Bethany, 
Six  Days  before  the  Fourth  Passover. 


Six  months,  less  six  days. 


99. 
100. 
101. 
102. 
103. 
104. 
105. 
106. 
107. 
108. 
109. 
110. 
111. 
112. 
113. 
114. 
115. 
116. 

117. 
118 
119 
120. 
121. 
122. 
123. 
124 
125 
126. 
127. 
128. 
129. 
130. 
131. 


Jesus  at  the  Feast ;  teaches  publicly. . 

The  Woman  taken  in  Adultery 

Further  Public  Teaching 

Seventy  instructed  and  sent  forth 

Ketum  of  the  Seventy 

Reply  to  a  Lawyer ;  Good  Samaritan. . . 
Jesus  at  the  House  of  Martha  and  Mary. 

How  to  pray 

Heals  a  Dumb  Demoniac 

Jesus  Dines  with  a  Pharisee ... 

On  Hypocrisy,  Worldliness,  etc 

Slaughter  of  Certain  Galileans 

A  Blmd  Man  healed  on  the  Sabbath. . 

The  Good  Shepherd 

Jesus  at  the  Feast  of  Dedication 

Retires  beyond  Jordan 

Heals  an  Infirm  Woman  on  the  Sabbath 
Journeying^  and   Teaching ;    warned 

against  Herod 

Jesus  hears  of  Lazarus'  Sickness 

Dines  with  a  Chief  Pharisee 

Requirements  of  Discipleship 

Lost  Sheep,  Lost  Silver,  Prodigal  Son. . 

Parable  of  the  Unjust  Judge 

The  Rich  Man  and  Lazarus   

Teaches  Forbearance,  Faith,  etc 

Goes  to  Bethany  and  Raises  Lazarus. . . 

Retires  to  Ephraim 

Passes  through  Samaria  and  Galilee  . . . 
On  the  Coming  of  the  Kingdom  of  God . 

The  Importunate  Widow,  etc 

Finally  leaves  Galilee  ;  on  Divorce 

Blesses  Little  Children 

The  Rich  Young  Ruler 


19  :  1-12 
19  :  13-15 
19  :  16-30 


10 :  1-12 
10  :  13-16 
10  :  17-31 


10 :  1-16 
10 :  17-24 
10:25-37 
10:38-42 
11 : 1-13 
11 :  14-36 
11 :  37-^ 
12 : 1-69 
13 : 1-9 


13 :  10-21 

13:22-35 

14:1-24 
14:25-35 
15 : 1-32 
16 : 1-13 
16 :  14-31 
17 :  1-10 


17 :  11-19 
17:20-37 
18 :  1-14 

18  :  V5-'l7 
18  :  18-30 


7:11-8:1 

8:2-11 

8:12-59 


9:1-41 
10 : 1-21 
10:22-89 
10:40-43 


ll:l-« 


11:7-46 
11 :  47-« 


16 


SYNOPTICAL  VIEW  OF    THE  GOSPELS. 


132.  Laborers  in  the  Vineyard 

133.  Tliird  Time  foretells  his  Death 

134.  The  Ambitious  Request  of  James  and 

John 

135.  Healing  Two  Bliud  Men  near  Jericho. . 

136.  Zaccheue ;  the  Ten  Pounds 

137.  Jesus  sou^t  at  Jerusalem  

138.  Arrives  at  Bethany  Six  Days  before  the 

Passover 


20 :  1-16 
20 :  17-19 


20  :  20-28 
20:29-34 


HARK. 

10 :  si^U 


10:35-45 
10 :  46-52 


VIL  The  Last  Passover  Week. 
Seven  days,  April  2ud  to  April  8th,  a.d.  80. 


139. 


140. 
141. 


142. 
143. 

144. 
145. 
146. 
147. 
148. 
149. 
150. 
151. 
152. 
153. 
154. 
155. 
156. 
157. 

158. 
159. 

160. 

161. 
162. 

163 
164. 

165. 
166. 
167. 
168. 
169. 
170. 
171. 

172. 

173. 

174 
175. 
176. 

177. 

178. 
179. 
160. 


Mrst  Bay  of  the  Week.  Public  Entry 
into  Jerusalem 

Certain  Greeks  desire  to  see  Jesus 

Second  Day  of  the  Week.  The  Barren 
Fig-tree 

The  Temple  Cleansed 

Third  Day  of  the  Week.  Withered  Fig- 
tree  

In  the  Temple ;  the  Two  Sons 

The  Wicked  Husbandmen 

Marriage  of  the  King's  Son 

Tribute  to  Csesar 

Concerning  the  Resurrection 

The  Great  Commandment 

Christ  the  Son  of  David 

Last  Discom-se  to  the  Jev?e 

The  Widow's  Mite 

Reflections  on  the  Unbelief  of  the  Jews 

Discourse  on  the  Mount  of  Olives 

The  Ten  Virgins ;  the  Talents 

Qraptuc  Scene  of  the  Judgment 

Fourth,  Day  of  the  Week.  The  Rulers 
conspire 

The  Supper  and  Anointing  at  Bethany 

Fifth  Day  of  the  Week.  Preparation 
for  the  Passover 

Sixth  Day  of  the  Week.  The  Passover;  I 
Contention  of  the  Twelve ) 

Washing  the  Disciples'  Feet 

The  Traitor  pointed  out ;  Judas  with- 
draws   

Jesus  foretells  the  Fall  of  Peter 

Institutes  the  Lord's  Supper  (1  Cor. 
11  :  23-26) 

Valedictory  Discourse  

"  "        Continued 

"  "        Concluded 

Christ's  Intercessory  Prayer 

Again  foretells  the  Fall  of  Peter 

The  Agony  in  Gethsemane 

Betrayal  and  Apprehension 

Jesus  before  Annas . . 


Peter  thrice  denies  Christ 

Jesus  before  Caiaphas 

The  final  Formal  Examination 

Jesus  led  to  Pilate 

Remorse  and  Suicide  of  Judas  (Acts 

1:  18,  19) 

Jesus  before  Pilate 

Jesus  before  Herod 

Again  before  Pilate ;  Barabbas 


21  : 1-11 
21  :17 

21 :  18, 19 
21  :  12-16 

21  :  20-22 
21 :  23-32 

21  :  33-46 

22  :  1-14 
22  :  15-22 
22:  2.3-33 
22:34-40 
22  :  41-46 
28:  1-39 


24:  1-51 
25:1-30 
25:31^6 

26:1-5 
26:6-16 

26  :  17-19 
26:20 


96  :  21-25 
26:26-29 


26:30-35 
26  :  36^6 
26  :  47-56 


11  :  1-11 
11:11 

11 :  12-14 
11 :  15-19 

11:20-26 
11:27-33 
12 :  1-12 

l'2 :  ii-17 
12 :  18-27 
12:28-34 
12 :  35-37 
12:38-40 
12 :  41-44 

I'sil-iST 


14  :  1,  2 
14 :  3-11 

14 :  12-16 
14:17 


14 :  18-21 
14:22-25 


14:26-31 
14:32-42 
14 :  43-52 


26:58,69-75  14:54,66-72   22 
26 :  57,59-68  14 :  53,55-65  22 : 


LUKE. 

18:  31-^ 


18:85-43 
19 :  1-27 


19:28 


19:29-44 


19:45-48: 
8T,  38 


20:1-8 
20:9-19 


20:20-26 
20:27-40 

20 :  41-44 
20:45^7 
21:1-4 

21  :&^' 


22:1,2 
22:3-6 

22 : 7-13 
(22:14-18, 
i   24-80 


22 :  21-23 
22:31-38 

22 :  19,  20 


S2:89 

22:40^6 
22 :  47-63 


27:1 
27:2 


27  ••  3-10 
27  :  11-14 


27:  15-26 


15:1 
15:1 


15:2-5 
15 :  '6-15 


:  64-62 

64,68-65 
:  66-71 
:1 


2-6 

6-12 

13-25 


SYNOPTICAL    VIEW  01'    THE  GOSPELS. 


17 


8E0T.  SUBJECT. 

181.  Scourged  and  delivered  to  be  crucified. 

182.  Led  away  to  be  crucified 

18.3.  The  Crucifixion 

184.  Pbeuomeua  attending  Lie  Death 

185.  The  Burial 

186.  The  Secmth  Day  of  theWeek.  Sepulchre 

sealed  and  guarded 


MATT. 

27 :  26-30 
27  :  31-34 
27  :  35-^4 
27  :  46-56 
27  :  57-^1 

27 :  62-66 


MARK. 
15  :  16  19 

15  :  20-23 
15  :  ai-32 
15  :  .33-11 
15  :  42^7 


LOKK. 

23:  25 
23  :  26-33 
23  :  33-43 
%i  :  44-49 
23  :  50-56 


VIII.   From  Christ's  Resitrrection  till  his  AscKNaios. 
Forty  days,  April  to  May,  a.d.  30. 


187. 

188. 
189. 
190. 
191. 
191 
193. 
194. 
19.J. 


197. 


198. 
199. 

200. 

201. 
i02. 


The  First  Day  oftlie  Week.  The  Resur 
rection 

Women  visit  the  Sepulchre 

Vision  of  Angels 

Peter  and  John  at  the  Sepulchre 

Jesus  appears  to  Mary  Magdalene 

Meets  the  Other  Women 

Report  of  the  Women. 

Report  of  tlie  Watch .  

Appears  to  Two  Disciples  and  to  Peter 
(1  Cor.  15  :  5) 

Evening  at  the  Close  of  the  First  Day  of 
the  Week.  Appears  to  Ten  Apostles 
(1  Cor.  15  :  5) 

Eoeninci  at  the  Close  of  the  First  Day  of 
tlie  Next  Week.  Appears  to  Eleven 
Apostles 

Appears  to  Seven  Apostles 

Appears  to  above  Five  Hundred  (1  Cor. 
15  :  6) 

He  is  seen  of  James  ;  then  of  all  the 
Apostles,  1  Cor.  15  :  7  ;  Acts  1 :  3-8.. . 

The  Ascension  (Acts  1 :  9-12) 

John's  Conclusion  of  hia  Gospel 


28:  2-4 
28:  1 
88:5-8 


28 :  9,  10 

28' :  'li-15 


28:  16 
28 :  16-20 


16:  1-4 
16:5-8 

16:9     ' 

16:  "lb,  11 

16 :  12, 13 

16:14 

16 :  16-18 
16:19,26 


34:1,2 
34:3-8 
21:12 


84  : 9-11 
34:15-35 
24  : 36-49 


dl:50-63 


JOHN. 

19 :  1-16 
19 :  10,  17 
19  :  18-27 
19  :  28-30 
19 :  31-42 


90 

1,8 

20 

20 

3-10 
11-17 

20 

18 

20:  19-25 


20 .  26-29 
21 : 1-23 


[20:30,31; 
[21:SH.afi 


NOTE  TO  THE  REVISED  EDITION. 

1.  The  Gospel  of  Luke  is  a  Gospel  of  method,  ch.  1  :  3. 

2.  A  Gospel  for  the  race,  ch.  2  :  14,  32 ;  3  :  6,  38 ;  4  :  25-27,  etc. 

3.  The  Gospel  of  the  God-man,  the  Redeemer  of  fallen  men,  ch.  2  :  52; 
23  :  43. 

4.  A  Gospel  of  contrasts,  ch.  2  :  34 ;  16  :  19-31 ;  18  :  9-14,  etc. 

5.  A  Gospel  of  womanhood,  ch.  1  :  6,  28,  45 ;  2  :  36 ;  8  :  2,  3 ;  10  :  38-42 ; 
23  :  55,  56,  etc. 

6.  The  Gospel  of  poetry.  In  this  we  have  the  salute  of  Elizabeth,  the  ecstatic 
song  of  Mary,  the  prophetic  hymn  of  Zacharias,  the  angelic  anthem  at  the 
birth  of  Jesus,  the  poetic  prayer  of  Simeon.  But  not  alone  in  outward  form  ; 
everywhere  the  spirit  of  poetry  appears.  The  book  is  full  of  dramatic  life 
and  elevated  thought.  It  has  been  pronounced  by  some  the  most  beautiful 
book  ever  written. 


A  FEW  WORKS  REFERRED  TO  IN  THESE  NOTES, 

AND   ACCESSIBLE  TO   GENERAL   READERS. 


Alfobd,  Dr.  Henrt.     Critical  Commentary. 

Bensel,  Dr.  J.  A.     Gnomon  of  New  Testament.    A  New  Translation  hj  Profssiot 
C.  P.  Lewis  and  M.  R.  Vincent. 

Campbell,  Dr.  George.     The  Four  Gospels. 

Coleman,  Dr.  L.     Ancient  Christianity  Exemplified. 

CoNANT,  Dr.  T.  J.     The  Meaning  and  Use  of  Baptizein,  Philologically  and  Histor- 
ically Investigated. 

Ellicott,  Dr.  C.  J.     Historical  Lectures  on  the  Life  of  Christ. 

Farrar,  Dr.  F.  W.     Life  of  Christ. 

Fish,  Dr.  H.  C.     Bible  Lands  Illustrated. 

Gill,  Dr.  John.     Commentaries. 

Hackett,  Dr.  II.  B.     Illustrations  of  Scripture. 

Hanna,  Dr.  William.     Life  of  Christ. 

HovEY,  Dr.  a.     Miracles;  Scriptural  Law  of  Divorce;  God  with  us. 

KiTTO,  Dr.  J.     Cyclopaedia  of  Biblical  Literature.     Third  Edition.     Edited  by  Dr. 
W.  L.  Alexander. 

Lanqe,  Dr.  J.  P.     Commentary  on  the  Gospel  according  to  Luke.     Translated  from 
the  German. 

Lynch,  Lieut.  Wm.  F.     United  States  Expedition  to  the  Jordan  and  the  Dead  Sea. 

Meyer,  Dr.  H.  A.  W.     Critical  and  Exegetical  Commentary.     Translated  from  the 
German. 

Nevin,  Dr.  a.     Popular  Commentary  on  Luke. 

Newman,  Dr.  J.  P.     From  Dan  to  Beersheba. 

Olshausen,  Dr.  H.     Commentary,  Dr.  A.  C.  Eendrick's  Revision. 

Owen,  Dr.  J.  J.     Commentary  on  Luke. 

Robinson,  Dr.  E.     Biblical  Researches  in  Palestine,  etc. 

Smith,  Dr.  W.     Dictionary  of  the  Bible.     American  Edition;  revised  and  editttd 
by  Professor  H.  B.  Hackett,  D.  D. 

Stanley,  Dean.     Sinai  and  Palestine. 

Btier,  Dr.  R.    Words  of  the  Lord  Jesus.     Revised  American  Edition. 

Thomson,  Dr.  W.  M.     The  Land  and  The  Book. 

Trench,  Dr.  R.  C.     Notes  on  Parables ;  on  Miracles. 

Van  Doren,  Rev.  W.  H.     Suggestive  Commentary  on  Luke. 

Westcott,  B.  F.,  M.  a.     Introduction  to  the  Study  of  the  Gospel*. 

Wilson,  Capt.  C.  W.     Recovery  of  Jerusalem. 

Wordsworth,  Dr.  C.    The  New  Testament,  with  Notes. 
18 


THE  GOSPEL  ACCORDING  TO  LURE 


CHAPTER  T 

Preface. 
1      FORASMUCH  as  many  have  taken  in  hand  to  set 


The  Title  is  not  claimed  as  a  part 
of"  the  inspired  text.  In  the  two  oldest 
Greek  manuscripts  it  is  simply,  Accord- 
ing to,  or  by  Luke.  But  many  ancient 
manuscripts  have,  The  Gospel  accord- 
ing to  Luke — that  is,  as  written  and  de- 
livered by  him.  The  four  Gospels  pre- 
sent only  one  divine  record,  but  from 
four  points  of  view.  That  of  Luke  is 
about  to  be  given.  The  word  saint,  so 
often  applied  to  Luke  and  other  writers 
in  the  New  Testament,  is  an  addition 
of  late  date,  and  inconsistent  with  the 
style  and  simplicity  of  God's  word. 
Gospel  means  good  news,  and  is  applied 
to  me  four  inspired  narratives  of  the 
life  and  teachings  of  Christ.  They 
contain  the  good  news  of  a  Saviour 
and  his  salvation.  This  word,  which  is 
found  several  times  in  Matthew  and 
Mark,  does  not  occur  in  Luke.  But 
the  verb  "  to  preach  the  gospel,"  or 
publish  the  good  news,  is  frequently 
found,  ch.  1 :  19 ;  2  :  10 ;  3:18:  4  :  18  j 
7  :  22,  etc.  In  regard  to  Luke,  see  IN- 
TRODUCTORY Remarks. 


CHAPTER  I. 

After  stating  his  reasons  for  writing 
(vers.  1-4),  Luke  relates  the  angel's  an- 
nouncement to  Zacharias  of  the  birth 
of  John  the  Baptist  (5-25),  and  to  Mary 
of  the  birth  of  Jesus  (26-38) ;  Mary's 
visit  to  Elisabeth,  and  Mary's  song 
(39-56) ;  the  birth  of  John, and  Zacha- 
rias' prophetic  hymn  (57-80). 

1-4.  Luke's  Preface  to  his  Gos- 
pel, dedicated  to  Theophilus. 
Luke  alone  begins  with  a  preface, 
which  partakes  also  of  the  nature  of  a 
dedication.     In  point  of  style  it  is  the 


most  elegant  and  classical  passage  to 
be  found  in  the  New  Testament,  and 
shows  its  author  to  have  been  a  man 
of  some  culture.  It  throws  light  upon 
the  sources,  arrangement,  and  design, 
of  his  Gospel.  The  beginning  of  John's 
Gospel,  which  is  sometimes  called  a 
preface,  partakes  of  the  nature  of  a 
doctrinal  introduction. 

1.  This  verse  and  the  next  state  a 
prominent  reason  which  induced  Luke 
to  write  his  Gospel.  Many.  Honest 
believers  who  had  written  down  the 
oral  narrations  of  eye-witnesses  of  the 
acts  and  sayings  of  Jesus.  There  would 
be  naturally  many  such  at  a  time  when 
the  facts  of  the  Gospel  history  were 
chiefly  communicated  by  oral  instruc- 
tion. Luke  could  not  have  referred  to 
the  authors  of  the  apocryphal  Gospels, 
for  they  were  of  a  later  age,  and  their 
narratives  were  not  such  as  were  "most 
surely  believed,"  nor  were  they  "  de- 
livered" by  "eye-witnesses  and  minis- 
ters of  the  word,"  ver.  2.  Matthew 
could  not  be  included,  for  he  was  an 
eye-witness;  nor  John,  for  he  was  not 
only  an  eye-witness,  but  wrote  later 
than  Luke.  Neither  is  it  probable  that 
Mark  was  included  among  the  many, 
for  he  seems  to  have  drawn  his  mate- 
rials from  Peter,  and  probably  wrote 
under  his  direction.  Besides,  there  are 
strong  reasons  for  believing  that  Luke 
had  never  seen  Mark's  Gospel.  It  ap- 
pears, therefore,  that  these  narratives 
to  which  reference  is  here  made  have 
not  come  down  to  us,  being  superseded 
by  the  inspired  records  of  the  four 
evangelists. 

Have  taken  in  hand ;  under- 
taken, attempted.  The  word  thus  trans- 
lated, not  of  itself,  but  in  connection 

19 


20 


LUKE  I. 


B.C.  6 


forth  in  order  a  declaration  of  tliose  things  which  are 

2  most  surely  believed  among  us,  'even  as  they  de- 
livered them  unto  us,  which  ''from  the  beginning 

3  were  eye-witnesses,  'and  ministers  of  the  word;  "^it 
seemed  good  to  me  also,  having  had  perfect  under- 
standing of  all  things  from  the  very  first,  to  write   *  Ac  is.  19, 25,  28. 


»Johul5.27:Heb, 
2.  3  ;  1  Pet.  5. 1 : 
2  Pet.  1.  16;  1 
.Tohn  1.  1-3. 

•>  Mk.  1.  1 ;  Ac.  4. 
20 ;  10.  39. 

•  Ac.  26.  16. 


with  ver.  3,  implies  the  incompleteness 
of  preceding  attempts.  To  set  forth 
in  order.  To  draio  tip,  to  arrange,  to 
compose.  The  verb  imijlies  an  arrange- 
ment of  facts,  gathered,  as  the  connec- 
tion shows,  from  those  who  had  been 
with  Jesus.  A  declaration.  Rather, 
a  narration,  a  history.  That  these  nar- 
rations were  disjointed  and  fragmentary 
seems  to  be  a  fair  inference  from  the 
fact  that  Luke  contrasts  them  with  his 
own  full  and  orderly  narrative.  His 
was  more  worthy  to  be  styled  a  history. 
The  term  which  he  applied  to  them 
shows  what  he  really  designed  his  own 
narrative  to  be.  Those  things  which 
are  most  surely  believed.  Some 
would  translate,  the  things  fulfilled  or 
accomplished.  While  this  is  allowable, 
yet  no  sufficient  reason  appears  for  de- 
parting from  the  usual  rendering — lite- 
rally, the  things  fully  assured,  fully 
established,  fully  believed.  Thus  the 
Syriac  Peshito  version :  "  Those  events 
of  which  we  have  full  assurance."  This 
view  is  confirmed  by  the  use  of  the 
kindred  noun,  meaning  full  assurance, 
firm  conviction.  Col.  2  :  2 ;  1  Thess.  1 : 
6 ;  Heb.  6:11;  10  :  22.  The  things  re- 
ferred to  were  facts  in  the  life  of  Christ, 
and  it  is  implied  that  they  were  sup- 
ported by  unimpeachable  testimony 
and  such  other  evidences  as  were  pro- 
ductive of  undoubted  belief.  We  need 
not  extend  the  reference  to  the  things 
related  in  the  Acts  of  the  Apostles, 
which  is  an  independent  narration. 
Acts  1:1.  The  miracles  and  wonder- 
ful events  of  the  Gospel  history  de- 
manded the  fullest  evidence,  and  this 
the  early  Christians  had.  Their  in- 
telligent and  assured  belief  should  be- 
get our  confidence.  Luke's  affirmation 
would  tend  to  confirm  the  faith  of 
Theophilus  and  prepare  him  to  receive 
his  narrative  with  unwavering  con- 
fidence. Among  us.  Among  Chris- 
tians. 

2.  Even  as  they.    Simply,  As  they, 
referring    specially,    though     not    ex- 


clusively, to  the  apostles.  See  below. 
This  verse  shows  the  ground  of  the  con- 
fidence in  the  things  fully  believed  by 
Luke  and  his  brethren.  Delivered 
them.  Transmitted  orally  in  their 
teaching,  and  possibly  sometimes  in 
brief  written  accounts.  The  reference 
is  to  the  original  sources,  in  distinction 
from  the  narrations  of  the  "many"  of 
the  preceding  verse,  which  were  of 
secondary  importance.  These  original 
sources  were,  without  doubt,  mostly 
oral.  The  apostles  were  preachers 
rather  than  writers,  especially  at  first; 
yet  they  very  likely  wrote  some  things 
for  their  own  and  others'  use.  Which. 
Who,  referring  not  to  us,  but  to  they. 

From  the  beginning ;  ofthethings, 
ver.  1.  Some  would  limit  this  to  the 
official  beginning  of  Christ's  ministry. 
This  is  not  necessary,  for  "  the  things 
surely  believed  among  them"  would 
naturally  include  something  concern- 
ing John  the  Baptist  and  the  birth  of 
Jesus.  Eye-witnesses.  The  apostles 
were  chosen  as  eye-witnesses,  Acts  1 : 
22.  The  seventy  were  eye-witnesses  of 
many  things,  en.  10 : 1,  17.  The  five 
hundred  saw  Jesus  after  he  had  risen, 
1  Cor.  15  :  6.  The  women  from  Galilee 
who  ministered  unto  him  also  saw  and 
heard  many  things,  ch.  8  : 1-3  ;  23  :  55. 
Mary  the  mother  of  Jesus  was  a  wit- 
ness of  his  birth,  and  of  some  things 
regarding  John  the  Baptist  and  his 
parents.  Ministers ;  apostles  and 
teachers.  These  were  eye-witnesses 
and  more.  Of  the  word  ;  of  God,  of 
the  gospel.  Luke  frequently  uses  word 
in  ch.  5  : 1 ;  Acts  13  :  26 ;  15:7;  17  :  11 ; 
20  :  32 ;  also  the  phrases  "  ministers  of 
the  word,"  "ministry"  or  "service  of 
the  word,"  in  Acts  6  : 4.  There  can  be 
no  reference  here  to  the  eternal  Word, 
or  Logos,  for  that  use  of  the  term  is 
confined  to  John. 

3.  This  verse  and  the  next  state  the 
conclusion  at  which  Luke  arrived  in 
view  of  the  many  narrations  concern- 
ing Jesus.     We  have  also  in  this  vers* 


B.  C.  6. 


LUKE  I. 


21 


4  unto  thee 'in  order,  'most  excellent  Theopliilus,  «tliat   J^c.  ii.4. 
thou  mightest  know  the  certainty  of  those  things,   »john  20.  31 ;  2 
wherein  thou  hast  been  instructed.  ret.  1. 15, 16. 


his  qaalification  for  writing  his  Gospel, 
and  nis  method.  It  seemed  good  to 
me  also,  etc.  Luke  thus  in  a  certain 
sense  places  himself  with  the  "many" 
(ver.  1),  but  it  is  implied  that  in  con- 
trast to  them  his  qualifications  and 
methods  were  superior  to  theirs. 

Having  had  perfect  under- 
standing, etc.  Rather,  Having  accu- 
rately traced  down  all  things  from  the  very 
first.  The  original  implies  research, 
diligence,  and  exactness  in  tracing 
down  all  things,  so  as  to  be  fully  ac- 
quainted with  the  subject.  It  denotes 
a  mental  process  in  tracing  along  the 
whole  train  of  events  in  question,  with 
a  thorough  examination  and  testing  of 
the  sources  of  information.  All  things, 
which  were  fully  believed  among  them, 
ver.  1.  All  those  things  which  appeared 
to  Luke  to  be  essential  in  preparing  his 
narrative. 

From  the  very  first.  From  the 
dawn  of  the  Christian  dispensation ; 
from  the  angelic  announcement  of  the 
birth  of  John  the  Baptist,  as  his  Gospel 
itself  shows.  The  expression  seems  to 
take  us  even  farther  back  than  "  from 
the  beginning"  of  ver.  2.  Luke  de- 
signed to  bring  out  to  view  the  very 
germs  of  the  new  dispensation.  The 
same  word  is  used  by  Saul  in  Acts 
26  :  5  to  denote  the  beginning  of  his 
life  among  the  Jews.  From  the  state- 
ment here  made,  we  may  infer  that 
Luke,  under  the  direction  of  the  Spirit, 
incorporated  into  his  narrative  the  oral 
or  written  accounts  of  others.  The 
record  in  this  first  chapter  may  have 
been  derived  from  the  mother  of  Jesus. 
Inspiration  did  not  make  it  unnecessary 
for  him  to  use  all  available  sources  of 
information.  It  however  guided  him 
into  the  truth  and  preserved  him  from 
error.  A  comparison  of  this  preface, 
written  in  pure  Greek,  with  the  narra- 
tive that  follows,  abounding  in  He- 
braisms, points  to  more  ancient  oral 
and  written  accounts.  Some  have  even 
thought  that  they  had  found  conclud- 
ing sentences  which  originally  stood  at 
the  endings  of  the  shorter  narratives, 


as  ch.  1:8;  2  :  20,  40,  52;  A:  13,  Ai, 

etc. 

What  Luke  had  just  stated  shows  his 
qualifications  for  writing — why,  hu- 
manly speaking,  he  ought  to  write,  and 
did  write.  In  a  single  word  he  now 
indicates  his  method  :  To  write  unto 
thee  in  order,  in  succession,  con- 
secutively. The  language  seems  to  im- 
ply a  narration  of  events  in  their  nat- 
ural chronological  order ;  and  thus  the 
word  is  used  in  Acts  11  :  4.  Indeed, 
there  appears  to  be  some  reference  to 
time  wherever  this  word  is  found  in 
the  New  Testament  (Luke  8:1;  Acts 
3  :  24),  except  in  Acts  18  :  23,  where  it 
refers  to  locality,  the  successive  order  of 
the  churches  as  they  were  locally  situ- 
ated. The  fact  that  Luke's  writing  in 
order  was  a  result  of  his  careful  re- 
search points  to  the  same  conclusion. 
The  existence  of  a  formal  preface  leads 
us  to  expect  a  somewhat  regular  narra- 
tive, and  the  plan  and  contents  of  the 
work  point  mimistakably  to  a  history 
having  at  least  a  general  reference  to 
the  chronological  order  of  events. 

Most  excellent,  or  most  noble. 
A  title  of  honor,  like  our  word  honor- 
able, used  in  addressing  persons  of  rank 
or  authority.  Compare  its  use  in  Acts 
23  :  26 ;  24  :  3 ;  26  :  25.  This  title  shows 
that  Theophilus  (the  meaning  of  the 
name  \a  friend  of  God)  was  a  real  per- 
son, not  a  fictitious  one — a  personifi- 
cation of  Christian  love,  as  some  have 
supposed.  In  the  less  formal  and  the 
more  familiar  opening  of  the  Acts  (1:1) 
the  title  is  omitted.  He  was  apparently 
a  person  of  high  rank,  and  probably  a 
Christian.  We  may  well  suppose  his 
character,  as  well  as  his  rank,  to  be 
worthy  of  the  title  by  which  Luke 
addressed  him.  From  the  fact  that 
Luke  evidently  wrote  his  Gospel  for 
Gentile  readers,  and  supplies  them  with 
such  information  respecting  places  and 
customs  as  they  would  need  (ch.  1  :  26; 
4:31;  8  :  26 ;  23  :  51 ;  24  :  12,  etc.),  we 
may  conclude  that  Theophilus  was  of 
that  class,  being  neither  a  Jew  nor  an 
inhabitant  of  Palestine.    Nothing  more 


22 


LUKE  I. 


B.  C.  6. 


Gabriel  announces  the  birth  of  John  the  Baptist. 

THEKE  was  "in  the  days  of  Herod,  the  king  of   J  Matt.  2.1. 
Judsea,  a  certain   priest  named   Zacharias,   'of  the      an/Ne.12.4  nl 
course  of  Abia,  and  his  wife  was  of  the  daughters  of 


is  certainly  known  of  him.  Various 
Buppositions  have  been  held  regarding 
luB  residence  at  Antioch  or  Alexan- 
dria, in  Macedonia  or  Italy.  The  last 
is  the  more  probable,  but  the  ordinary 
arguments  for  it  are  not  entirely  con- 
clusive. 

4.  Luke  here  states  a  particular  ob- 
ject in  writing  his  Gospel — that  Tlieo- 
philus  might  have  more  thorough  know- 
ledge of  the  historic  facts  and  princi- 
ples which  form  the  basis  of  Christi- 
anity. It  is  implied  that  this  Gospel 
has  a  similar  design  for  all  who  may 
read  it.  Compare  a  like  design  in  John 
20  :  31.  That  thou  mightest  know. 
Emphatic,  That  thou  mightest  know 
fully,  have  full  knowledge  of.  It  is 
implied  that  this  thorough  knowledge 
could  not  be  obtained  from  the  many 
narrations  referred  to  in  verse  1. 
The  certainty.  The  certain  truth. 
"  Where  nothing  spurious  is  added 
nothing  essential  is  wanting,  and  all  is 
attested  by  adequate  proofs." — Ben- 
gel.  Of  those  things.  Concerning 
those  words,  or  accounts  of  Christ  and 
the  gospel.  "  The  living  words  and 
doctrines  of  Christ  are  meant,  which 
rest  upon  the  great  facts  of  the  gospel 
history,  and  derive  from  them  their 
'  certainty.'  "—P.  Schaff. 

Instructed,  by  word  of  mouth. 
The  verb  thus  translated  has  primary 
reference  to  oral  instruction,  and  from 
it  is  derived  our  words  catechize,  cale- 
chist,  catechism.  Some  see  in  this  ex- 
pression the  earliest  historical  trace  of 
Christian  catechetical  instruction,  and 
suppose  that  Theophilus  had  been  in- 
structed as  a  catechumen.  This,  how- 
ever, must  not  be  too  confidently  assert- 
ed, for  the  Greek  word  is  the  usual 
one  for  attending  religious  instruction. 
Compare  Acts  18  :  25 ;  Rom.  2  :  18 ;  1 
Cor.  14  :  19 ;  Gal.  6  :  6.  Oral  communi- 
cation was  the  principal  means  of 
instruction  when  written  books  were 
both  few  and  expensive.  This  was 
especiallv  the  case  among  Christian 
teachers  before  the  life  of  Jesus  assumed 


the  inspired  and  authorized  form  of  oar 
Gospels. 

5-25.  The  Birth  of  John  an- 
nounced BY  Gabriel  to  Zechariah. 
Found  only  in  Luke.  The  style  is  now 
altered,  becomes  more  simple  and  He- 
braistic, showing  the  characteristics  of 
oral  and  jjcrhaps  of  written  accounts  in 
the  colloquial  language  of  the  early 
disciples.  The  individuality  of  Luke 
and  the  peculiarities  of  his  style,  how- 
ever, are  observed  here  and  throughout 
his  Gospel,  showing  that  he  did  not 
slavishly  copy  written  documents,  but 
related  what  he  had  carefully  searched 
out,  selected,  and  arranged.  From  this 
section  it  appears  that  Luke  carries  his 
"from  the  very  first"  (ver.  3)  as  far 
back  as  the  announcement  of  John's 
birth. 

5.  In  the  days  of  Herod.  The 
time  of  events  is  often  indicated  by  the 
life  of  some  prominent  man.  Compare 
ch.  4  :  25,  27  ;  Matt.  2:1.  This  was 
Herod  the  Great,  the  son  of  Antipater 
an  Idumean  or  Edomite,  who  was  bort 
at  Ascalon,  Judea,  71  B.  C.  Various 
accounts  are  given  of  his  ancestry, 
some  holding  that  he  was  of  the  stock 
of  the  principal  Jews  who  came  out 
of  Babylon  into  Judea,  and  others  that 
he  was  a  half  Jew  and  of  a  proselyte 
family.  He  was  declared  king  of 
Jndea  by  a  decree  of  the  Roman 
senate  about  41  B.  C,  and  for  thirty- 
seven  years  reigned  under  the  suprem- 
acy of  Rome.  On  account  of  his  dis- 
tinguished exploits  in  war,  his  marked 
ability  in  governing  and  defending  the 
country,  and  his  works  of  public  im- 
provements, he  is  called  Herod  the 
Great.  He  strove  to  ingratiate  himself 
into  the  favor  of  the  Jews  by  acts  of 
munificence  and  generosity,  and  thus 
he  rebuilt  the  temple  at  .Jerusalem, 
adorning  it  with  splendor,  while  at  the 
same  time  he  courted  the  favor  of  Rome 
by  concessions  to  heathenism  and 
building  an  amphitheatre  without  the 
walls  of  Jerusalem,  in  which  the  Ro- 
man   combats   with   wild    beasts    and 


B.  C.  6. 


LUKE  I. 


6  Aaron,  and  her  name  was  Elisabeth.     And  they  were   *9®^-%  V.'o'k' 

V>/-i+>i  krinrlifonna   VipfrirA   dnA    TvalVinfr  in   all  flip.    f>nm-         r,„  „' .  '  ^N   .   }" 


both  *  righteous  before  God,  walking  in  all  the  com- 
mandments and  ordinances  of  the  Lord  '  blameless. 
And  they  Had  no  child,  because  that  Elisabeth  wa.s 
banen,  and  they  both  were  now  well  stricken  in 
years. 


20.3,4;  Job  1.1; 
Ac.  23. 1 ;  24. 16 ; 
Phil.  8.  6. 
1  Phil.  2. 15 ;  2  Pet. 
3.14. 


gladiators  were  exhibited.  He,  not- 
withstanding, failed  to  gain  the  affec- 
tion of  his  subjects,  who  were  preju- 
diced against  him  as  a  foreigner,  and 
hated  him  for  his  concessions  to  heathen 
customs  and  for  his  numerous  cruelties. 
Josephus  represents  him  as  "  a  man  of 
great  barbarity  and  a  slave  to  his  pas- 
sions." The  murder  of  the  infants  at 
Bethlehem  was  but  one  of  his  many 
acts  of  like  nature.  His  reign,  how- 
ever, was  very  successful.  For  thirty 
years  Judea  was  undisturbed  by  war. 
The  world,  too,  was  at  peace,  under 
Augustus,  the  Roman  emperor.  It 
was  a  fitting  time  for  the  coming  of  the 
Prince  of  peace.  The  last  forty  days 
of  Herod's  life  were  spent  at  Jericho 
and  the  baths  of  Callirhoe.  The  visit  of 
the  wise  men  must  have  therefore  been 
before  this,  for  they  found  him  at  Jeru- 
salem. 

Judea.  Here  in  its  wide  sense  of 
Palestine,  a  country  about  one  hundred 
and  eighty  miles  long  and  sixty-five 
miles  broad.  After  the  Babylonish 
captivity,  as  most  of  the  exiles  who  re- 
turned were  of  the  kingdom  of  Judah, 
the  name  of  Judea  was  given  to  the 
whole  land  west  of  the  Jordan.  Com- 
pare the  language  in  ch.  23  :  5.  Herod's 
kingdom  also  extended  over  a  strip 
of  country  lying  east  of  the  Jordan 
and  Dead  Sea.  The  country  on  the 
west  of  the  Jordan  was  divided  into 
three  parts,  Galilee  on  the  north,  Judea 
(in  the  limited  and  more  proper  sense 
of  the  word)  on  the  south,  and  Samaria 
between  the  two.  On  the  east  of  the 
Jordan  was  Perea.  "  The  physical 
geography  of  Palestine  is  more  dis- 
tinctly marked  than  that  of  any  other 
country  in  the  world.  Along  the  shore 
of  the  Mediterranean  runs  the  low 
country  and  maritime  plain,  broken 
only  by  the  told  spur  of  Mount  Car- 
mel ;  parallel  to  this  is  a  long  range  of 
hills,  for  the  most  part  rounded  and 
featureless  in  their  character;  these, 
on  the  eastern  side,  plunge  into  the 


deep  declivity  of  the  Jordan  valley; 
ana  beyond  the  Jordan  valley  runs  the 
straight,  unbroken  purple  line  of  the 
mountains  of  Moab  and  Gilead.  The 
character  of  the  country  from  north  to 
south  may  be  represented  by  four  par- 
allel bands — the  sea-board,  the  hill 
country,  the  Jordan  valley,  and  the 
trans-Jordanic  range." — Dr.  Farkak. 
(Life  of  Christ,  vol.  i.,  p.  52.)  Compare 
on  ch.  3  :  1. 
A    certain    priest,    an    ordinary 

{)riest,  not  a  high  priest,  since  he  be- 
onged  to  one  of  the  ordinary  courses  of 
priests  doing  service  in  the  temple. 
Priests  were  of  the  tribe  of  Levi  and 
of  the  family  of  Aaron.  See  on  ver. 
10.  Zacharias,  the  Hebrew  name 
Zachariah,  meaning  whom  Jehovah  re- 
members. So  Elisabeth,  the  same  as 
Elisheba,  Aaron's  wife  (Ex.  6  :  23), 
means  God's  oath.  Their  names  were 
significant  when  considered  in  relation 
to  Christ  and  his  times.  A  priest  might 
marry  into  any  of  the  tribes  (2  Chron. 
22  :  11),  but  Zachariah  and  his  wife 
were  of  the  house  of  Aaron,  which 
would,  among  the  Jews,  make  their 
offspring  the  more  illustrious.  Josephus 
(Life  1)  remarks  that  to  be  of  priestly 
rank  was  an  indication  of  the  splendor 
of  a  family. 

Of  the  course,  or  of  the  class.  Da- 
vid divided  the  descendants  of  Eleazar 
and  Ithamar,  the  sons  of  Aaron,  into 
twenty-four  classes  for  the  daily  temple 
service,  1  Chron.  24  :  4^18.  Each  course 
served  a  week,  or  eight  days,  from  Sab- 
bath to  Sabbath;  thus  two  courses  ob 
the  Sabbath  officiated.  {Josephus'  Antiq.^ 
vii.  14,  7.)  The  course  of  Abia,  rather 
Ahijah,  was  the  eighth  in  the  order  of 
the  twenty-four  classes,  1  Chron.  24  :  10. 
Only  four  of  these  classes  returned 
from  the  Babylonish  captivity,  but 
from  these  were  constituted  the  full 
number  of  classes,  with  their  original 
names,  Ezra  2  :  36-39 ;  Neb.  7  :  39-42 ; 
12  :  1.  The  Jewish  rabbinical  writings 
give  the  following  account:  "  The  Rabi 


24 


LUKE  I. 


B.C.  6 


8  And  it  came  to  pass,  that  while  he  executed  the    „  j  ^j^^.  24  19 .  3 
priest's  office  before  God  "in  the  order  of  his  course,       chr.  8. 14 ;  31.' 2 

9  according  to  the  custom  of  tlie  priest's  office,  his  lot 


bins  teach  that  four  courses  came  up 
from  the  captivity,  Jedaiah,  Ilarim, 
Pashur,  and  Immar  ;  the  prophets  that 
were  among  them  stood  up  and  divided 
them,  and  appointed  four  and  twenty 
lots,  and  put  them  into  a  box.  Jedaiah 
came  and  took  his  lot  and  the  lot  of 
his  companions,  six  ;  Harim  came  and 
took   his  lot  and  the  lot  of  his  com- 

fauions,  six ;  and  so  did  Pashur  and 
mmar." — John  Gill.  Thus,  though 
none  of  the  line  of  Abijah  returned 
from  the  captivity,  yet  his  order  and 
name  were  retained.  The  heads  of 
these  twenty-four  courses  were  chief 
priests  and  members  of  the  Sanhedrim. 

Chronological.  Many  attempts 
have  been  made  to  ascertain  the  exact 
time  of  this  service  of  Zachariah  in  the 
temple.  These,  however,  cannot  be 
depended  on,  for  it  is  impossible  to 
fix  definitely  upon  the  starting-point. 
Neither  is  it  certain  that  the  several 
classes  continued,  without  exception,  to 
perform  their  services  each  in  its  exact 
order.  Meyer  suggests  that  the  reckon- 
ing must  be  made  backward  from  the 
destruction  of  the  temple  which  took 
place  on  the  tenth  of  Ab — that  is,  July 
15th,  A.  D.  70 — when  the  first  course, 
that  of  Jehoiarib,  was  in  waiting.  Thus 
reckoning  on  the  supposition  that  the 
several  classes  had  during  all  that  time 
performed  their  service  regularly  and 
in  succession,  we  arrive  at  the  latter 
part  of  March,  B.  C.  6  of  the  common 
era,  as  the  time  of  Zachariah's  service. 
But  too  much  reliance  must  not  be  put 
upon  such  calculations. 

6.  The  personal  character  of  John's 
parents.  Righteous,  upright,  not,  like 
the  Pharisees,  merely  outwardly  before 
men,  but  before  God,  Gen.  17  :  1. 
They  were  sincerely  and  eminently 
pious.  The  reference  is  specially  to 
righteousness  in  observing  the  law,  as 
the  explanatory  clause,  walking,  ete., 
shows.  Both  were  united,  not  only  in 
afl'ection,  but  also  in  eminent  piety. 
They  "  were  habitually  fulfilling  the 
command  in  Mai.  4  :  4,  and  were  there- 
fore prepared  to  receive  the  fulfillment 
of  the  promise  in  Mai.  3  :  1." 

Commandments       and       ordi- 


nances. Moral  requirements  and 
ceremonial  rites  and  ordinances.  They 
observed  not  a  part,  but  all,  the  com- 
mandments, etc.  Blameless,  not  sin- 
less, for  they  were  not,  as  ver.  20  shows ; 
but  exemplary  observers  of  God's  oom- 
mands  and  ordinances.  They  were  of 
irreproachable  character,  not  wilfully 
indulging  in  known  sin,  and  had  con- 
sciences void  of  oflFence,  Acts  24  :  16 . 

7.  They  had  no  child.  Regarded 
among  the  Jews  as  an  affliction  and  re- 
proach, Gen.  30  :  23;  1  Sam.  1  :  10,  11. 
Children  are  a  blessing  from  God,  Ps. 
127  :  3,  5.  The  desire  to  be  represented 
in  our  posterity  is  natural  to  all.  Well 
stricken  in  years.  Rather, /ar  ad- 
vanced in  years.  Compare  a  similar  ex- 
pression in  Gen.  18  :  11.  Some  suppose 
that  they  were  near  fifty  years  of  age, 
beyond  which  the  Levites  did  not  per- 
form the  actual  duties  of  their  calling, 
Num.  8  :  25.  But  it  does  not  appear 
that  priests  were  thus  limited  in  their 
duties  by  age.  Zachariah  was  probably 
older  than  that,  and  Elisabeth  near  his 
age  (see  on  ver.  17) ;  and  from  the 
Oriental  custom  of  marrving  early,  we 
may  suppose  that  they  had  been  long 
married,  and  had  long  given  up  the 
hope  of  building  up  their  family. 

8.  Luke  now  proceeds  to  relate  the 
events  connected  with  John's  birth. 
Executed  the  priest's  office,  per- 
formed the  duties  of  his  office  in  the 
temple  service  at  Jerusalem.  Before 
God,  in  the  temple,  where  were  the 
symbols  of  his  presence.  In  the  order 
of  his  course.  Each  course  taking 
its  turn  in  rotation,  and  his  course  was 
the  eighth,  ver.  5. 

9.  According  to  the  custom  of 
the  priest's  office.  Not  an  original 
law  of  God,  but  a  usage  which  had 
been  adopted  for  the  sake  of  order  and 
to  avoid  disputes.  The  Jewish  rabbins 
relate  that  it  originated  from  a  dispute. 
This  clause  belongs  to  what  follows, 
thus :  It  fell  to  him  by  lot,  according  to 
the  cuMom  of  the  price's  office.  It  was 
determined  by  lot  who  should  perform 
each  part  of  sacred  service,  and  espe- 
cially who  should  burn  incense,  which 
was  regarded  as  the  roost  honorable 


B.  C.  6. 


LUKE  I. 


26 


was  "to  burn  incense  when  he  went  into  the  temple    'Ex.  30^ 

-   -      - ^-  Sam.    2.    28 


7,   8: 


10  of  the  Lord.   "And  the  whole  multitude  of  the  people      chr.  23. 13. 
Avere  praying  without  at  the  time  of  incense.  •  Le.  ie.  n ;  Rev. 

8.  3,  4. 


service  of  a  priest  and  as  haviiii^  a  pe- 
culiar blessing  attached  to  it.  The  lot 
was  obtained  in  somewhat  the  follow- 
ing manner.  The  chief  priest  assem- 
bles his  class,  and  takes  off  a  mitre 
from  the  head  of  one  of  them.  They 
fix  upon  a  certain  number,  say  eighty 
or  a  hundred.  He  then  asks  them  to 
extend  their  fingers,  which  they  do,  one 
finger  or  more,  as  each  one  pleases.  lie 
then  begins  to  count,  commencing  with 
him  whose  mitre  he  had  taken  off,  and 
going  around  the  circle  of  priests, 
allowing  to  each  the  number  of  ex- 
tended fingers.  Thus  one  finger  counts 
one;  two  fingers,  two,  etc.  The  priest 
who  thus  completes  the  number  agreed 
upon  goes  forth  by  lot  to  the  service. 
The  lot  for  burning  incense  was  cast 
among  those  priests  who  had  never  per- 
formed that  service,  if  any  such  re- 
mained. And  so  great  was  the  num- 
ber of  priests  that  there  is  a  tradition 
that  no  one  performed  the  service 
twice.  It  is  therefore  possible  that  the 
lot  had  never  fallen  on  Zachariah  be- 
fore. It  was  thus  a  great  privilege  to 
be  chosen  for  this  important  service. 

To  burn  incense.  Incense  was 
compounded  of  a  vegetable  resin  called 
frankincense  and  sweet  spices.  See 
Ex.  30  :  34.  Josephus  mentions  thirteen 
jweet-smelling  spices. 
'Jewish  War,  v.  5,  5.) 
The  times  of  offering  in- 
cense were  in  the  morn- 
ing before  the  sacrifice, 
•.vhen  the  lamps  were 
trimmed  in  the  holy 
place  and  the  watchman 
announced  the  break  of 
day  and  "between  the 
avenings,"  when  the 
lamps  were  lighted,  after 
the  evening  sacrifice, 
and  before  the  drink 
offerings  were  offered, 
Ex.  30  :  7,  8.  Whether 
it  was  at  the  morning 
or  evening  offering  that 
Zach  arias  saw  the  vision 
cannot  be  certainly  de- 
termined. The  incense  was  burned 
upon  the  small  golden  altar  (ver.  11)  in 
3 


the  holy  place,  near  the  veil  which  hid 
the  holy  of  holies,  so  that  the  smoke 
of  it  penetrated  the  dark  inner  sanctu- 
ary where  of  old  God  had  dwelt.  The 
cloud  of  fragrant  incense  which  daily 
rose,  morning  and  evening,  was  a  sym- 
bol of  the  intercessions  of  him  who 
"  ever  liveth  to  make  intercession  for 
us."  See  Rev.  8  :  3,  4.  It  points  also  to 
morning  and  evening  as  most  becoming 
times  for  offering  our  prayers  in  the 
name  of  Jesus,  Ps.  55  :  17 ;  141 :  2  ;  Rev. 
5:  8. 

Into  the  temple.  Into  the  holy 
place,  Ex.  30  :  6,  7 ;  Heb.  9  :  1-6. 
The  word  temple  in  this  chapter  and 
in  ch.  23  :  45  is  the  translation  of  the 
Greek  word  which  denotes  the  temple 
proper.  In  ch.  2  :  37  and  other  places 
in  this  Gospel,  the  word  translated  tem- 
ple denotes  sacred,  a  sacred,  consecrated 
place,  and  is  applied  to  the  whole  sacred 
enclosure  of  courts  and  buildings,  in- 
cluding the  temple  in  its  strict  and  pop- 
ular sense. 

The  temple  proper  consisted  of  two 
parts,  the  holy  of  holies,  containing  the 
ark,  the  lid  of  which  was  the  mercy-seat, 
and  the  holy  place,  a  veil  separating  it 
from  the  holy  of  holies,  where  were  the 
golden  candlestick,  the  table  of  shew- 
bread,  and  the  altar  of  incense.    Before 


PRIEST  AT  ALTAR. 


the  door  of  the  temple  stood  the  gr«at 
brazen  altar   of   burnt   offerings,   and 


LUKE  I. 


B.  C.  6. 


11      And  there  appeared  unto  him  an  angel  of  the  Lord 


around  the  temple  was  a  court,  or  enclo- 
sure, into  which  none  but  priests  might 
enter.  Descending  twelve  steps  was 
another    cmirt,    enclosing   the    former, 

'i    i     ' ni't  of  Israel,  into  which 


Plan  of  Temple  in  Time  of  Christ. 


A.  Holy  of  Holies.  B.  Holy  Place.  C.  Altar  of  Burnt 
Ofiferings.  D.  Brazen  Laver.  E.  Court  of  the  Priests.  F. 
Court  of  Israel.  G.  Gate  Nicanor.  H.  Court  of  the  Women. 
I.  Gate  Beautiful.  J.  Court  of  the  Gentiles.  K.  Eastern,  or 
Shushan  Gate.  L.  Solomon's  Porch.  M.  Eoyal  Porch.  N. 
Outer  Wall.    O.  Apartments  for  various  uses. 

none  but  male  Jews  might  enter,  and  in 
front  the  court  of  women.  Around  these, 
and  lower  still,  was  the  large  outer  court, 
enclosing  the  whole,  paved  with  varie- 
gated stone,  and  called  by  some  the 
Court  of  the  Gentiles,  where  Jews  and 
Gentiles  might  resort,  and  where  were 
exposed  for  sale  animals  and  things  ne- 
cessary for  the  sacrifices  and  worship 
of  the  temple.  On  the  south  side  of 
this  outer  court  was  a  synagogue,  where 
religious  services  were  performed.  Here 
the  Jewish  doctors  might  be  questioned, 
and  their  decisions  were  heard  (ch.  2  : 
46) ;  here  Jesus  taught,  and  his  disciples 
daily  attended  with  one  accord.  Acts  2  : 
46.  Thu?  each  inner  enclosure  rose  as  in 


terraces  above  the  outer,  and  the  temple 
proper  was  situated  on  the  highest  point, 
toward  the  north-western  corner  of  the 
square,  and  could  be  seen  from  the  city 
above  the  surrounding  enclosures. 
-^       -  ,        Of   the   general    ap- 

pearance of  the  build 
ing  Smith's  Bible  Dic- 
tionary says :   "  It  may 
safely  be  asserted  that 
the    triple    temple    of 
Jerusalem — the    lower 
court,   standing  on  its 
magnificent      terraces, 
the  inner  court,  raised 
on  its  platform  iu  the 
centre  of  this,  and  the 
temple  itself,  rising  out 
of  this  group  and  crown- 
ing   the    whole-  -must 
have  formed,  when  com- 
bined with  the  beauty 
of  its  situation,  one  of 
the  most  splendid  archi- 
tectural    combinations 
of  the  ancient  world." 
The  temple  stood  on 
a  rocky  eminence,  the 
hill    Moriah,    on    the 
eastern  part  of  the  city, 
north-east  of  Zion,  from 
which  it  was  separated 
by  a  valley.     Here   it 
seems    that    Abraham 
was  about  to  ofier  up 
Isaac   (Gen.   21  :  1,  2), 
and    David    interceded 
for  his  people   at  the 
threshing-floor     of 
Araunah,  2  Sam.  24  :  16-25 ;  2  Chron. 
3  :  1.   On  three  sides  of  this  hill  walls  of 
huge  stones  were  built  up  from  the  hot* 
tom,  and  filled  in  with  cells  or  earth,  so 
as  to  farm  a  large  area  on  which  to  erect 
the  temple.    These  walls  remain  to  this 
day,  and  in  some  places,  toward   the 
south,   are   still  sixty  feet  in   height. 
The  first  temple  was  built  by  Solomon, 
commenced  B.  C.  1011,  and  finished  B.  C. 
1004,  and  was  burned  down  B.  C.  588. 
The    second    temple   was    commenced 
under  Zerubbabel  B.  C.  534,  and  com- 
]>leted  under  Ezra  B.  C.  516.     The  tem- 
ple of  Herod,  which  might  indeed  be 
styled  the  third  temple,  since  it  was  the 
rebuilding  and  enlarging  of  the  second, 


B.  C.  6. 


LUKE  I. 


27 


standing  on  the  right  side  of  ^the  altar  of  incense.   pEx.  30.  l-«. 


was  commenced  about  fifteen  years  be- 
fore the  birth  of  Jesus — about  B.  C.  20 
of  our  common  era — and  in  a  year  and 
A  half  the  temple  proper  was  finished 
by  priests  and  Levites.  The  outbuild- 
ings and  courts  required  eight  years. 
But  some  building  operations  contin- 
ued long  after  in  progress,  and  to 
these  the  Jews  had  reference  when 
they  said,  "  Forty -and-six  years  was 
this  temple  in  building,"  John  2  :  20. 
According  to  Josephus,  the  whole  sa- 
cred enclosure  was  a  stadium  square,  or 
a  half  mile  in  circumference. 

The  front  of  the  temple  was  on  the 
eastern  side,  where  was  its  principal  en- 
trance, facing  the  Mount  of  Olives.  It 
was  built  of  white  marble  and  stones 
of  stupendous  size,  some  of  them  twenty- 
five  cubits  long,  eight  cubits  high,  and 
twelve  cubits  thick. 

10.  The  whole  multitude.  Per- 
haps the  Sabbath,  when  the  ordinary 
temple  service  was  more  numer- 
ously attended  than  on  other  days. 
Thus  many  were  to  witness  this  mir- 
acle. Were  praying  without,  in 
the  courts  of  the  temple,  particularly 
those  of  the  Israelites  and  of  the 
women.  They  stood  (ch.  18  :  11)  wait- 
ing in  silent  prayer  while  the  incense 
was  offered.  Compare  Rev.  8  :  1-4. 
Hence  prayer  is  likened  to  incense,  Ps. 
142  :  2.  While  we  pray  without,  Christ 
offers  the  incense  within  the  veil,  Heb. 
6  :  19 ;  Eev.  5  :  8.  The  fire  was  taken 
from  the  large  altar  of  burnt-offering, 
and  a  signal  indicated  the  precise  time 
when  the  incense  was  cast  upon  the 
altar.  At  the  time  of  incense.  At 
the  hour,  etc.  See  on  ver.  9,  second  par- 
agraph. The  multitude  gathered  for 
prayer  rather  indicates  the  offering  of 
the  evening  incense.  Compare  Acts  3  : 
1.  It  was  a  time  of  rare  solemnity  to 
Zachariah,  and  of  earnest  supplication 
for  himself  and  his  people. 

Chronological.  "  It  is  so  plain 
that  this  was  only  an  oflice  of  dail^/ 
ministralion,  and  that  Zachariah  was 
one  of  the  ordinary  priests,  that  one 
cannot  but  be  surprised  that  any  should 
ever  conclude  from  this  circumstance 
of  the  story  that  Zachariah  was  sugan, 
or  assistant  to  the  high  priest,  and  was 
now  performing  his  grand  office  on  the 


day  of  the  atonement,  and  so  on  this 
foundation  should  calculate  the  birth 
of  John  the  Baj)tist  and  Christ,  and  all 
the  other  feasts  which  depend  on  them ; 
yet  this  is  done  in  the  calendars,  both 
of  the  Roman  and  Greek  Church." — 
DoDr-EiDGE.  Zachariah  is  simply  styl- 
ed "  a  certain  priest,"  ver.  5. 

11.  There  appeared  unto  him. 
It  was  an  actual  appearance,  not  a 
vision.  It  was  no  result  of  nervous 
excitement,  as  some  would  have  us 
believe,  for  he  must  have  related  the 
facts  himself.  The  narrative  gives  no 
evidence  of  an  excited  state.  It  was 
probably  near  the  close  of  the  burning 
of  incense,  for  the  people  waited  for 
Zachariah  and  wondered  why  he  tar- 
ried so  long,  ver.  21. 

An  angel,  Gabriel,  ver.  19.  Angel 
means  messenger,  Luke  9  :  52.  It  is 
applied  to  prophets  (Isa.  42  :  19),  to 
priests  (Mai.  2  :  7),  and  even  to  inan- 
imate objects,  Ps.  104  :  4.  But  generally 
in  the  Bible  the  word  is  applied  to  a  race 
of  intelligent  beings  of  a  higher  order 
than  man,  who  surround  the  Deity  and 
are  messengers  or  agents  in  adminis- 
tering the  affairs  of  the  world,  and  are 
sent  forth  to  minister  to  those  who  shall 
be  heirs  of  salvation,  Dan.  10  :  20,  21 ; 
Acts  7  :  30 ;  Heb.  1  :  14.  The  existence 
of  angels  accords  with  reason  as  well  as 
with  revelation.  As  we  behold  in  crea- 
tion a  descending  order  of  beings  below 
man,  so  it  is  natural  to  suppose  that 
there  is  an  ascending  order  above  man 
toward  the  infinite  God.  Josephus 
{Antiq.  xiii.  10,  3)  relates  that  John 
Hyrcanus  had  a  vision  in  the  temple  at 
the  time  of  burning  incense.  But 
divine  revelation  had  closed  four  hun- 
dred years  before  with  Malachi,  and 
angelic  appearances  had  long  been  with- 
held. But  now,  as  the  Lord  of  angels 
was  about  to  come,  it  was  natural  that 
they  should  openly  do  him  service,  ver. 
26 ;  2  :  9,  13 ;  22  :  43 ;  Matt.  1  :  20 ;  4  : 
11,  etc. 

On  the  right  side,  which  was  re- 
garded as  favorable  by  the  Greeks  and 
other  ancient  nations.  Compare  1  Kings 
2:19;  Mark  16  :  5 ;  Matt.  25  :  33.  The 
angel  stood  on  the  north  side,  between 
the  altar  and  the  table  of  show-bread. 
On  the   south  or  left  side  stood   the 


28 


LUKE  I. 


B.  C.  6. 


12  And  when  Zaoharias  saw  him,  "J  he  was  troubled,  and  '^er.  29;  ch.  2. 9; 

13  fear  fell  upon  him.  But  the  angel  said  unto  him,  22-^^ban^i6  8^- 
Fear  not,  Zacharias:  for  thy  prayer  is  heard;  and  Ac.  lo.  4;  Rey.' 
thy  wife  Elisabeth  shall  bear  thee  a  son,  and  'thou  ,  ^-  ^^- 

14  shalt  call  his  name  John.     And  thou  shalt  have  joy  '  ^'^^^'    ' 
and  gladness;  and  'many  shall  rejoice  at  his  birth,  'ver. 58. 

15  For  »he  shall  be  great  in  the  sight  of  the  Lord,  and  '  "ylu ;  jo'hn":  35! 


golden  candlestick.  The  altar  of 
incense.  It  was  made  of  Shittim  or 
acacia  wood,  about  eighteen  inches 
square  and  about  three  feet  high,  and 
overlaid  with  pure  gold.  It  stood  in 
the  holy  place,  near  the  veil,  which  sep- 
arated it  from  the  holy  of  holies.  See 
Ex.37  :  25-28;  30:  1-10;  40:5. 

12.  He  was  troubled,  agitated, 
disturbed,  discomposed.  Fear  fell 
upon  him.  Such  has  been  the  gen- 
eral effect  of  celestial  appearances. 
Thus  it  was  with  Moses  at  the  bush, 
Ex.  3:6;  Gideon,  Jud.  6  :  22;  Mano- 
ah,  Judg.  13  :  22 ;  Daniel,  Dan.  8  :  16, 
17;  10  :  7,  8;  John,  Rev.  1  :  17.  The 
presence  of  the  glory  of  holiness,  re- 
vealing a  sense  of  personal  sinfulness 
and  suggesting  the  majesty  and  awful 
purity  of  God,  the  infrequency  and 
suddenness  of  such  manifestation,  all 
united  to  produce  awe,  ch.  5:8;  Isa. 
6  :5;  1  John  4  :  18. 

13.  Fear  not.  Common  form  of 
angelic  address,  ch.  2  :  10 ;  Dan.  10  :  12, 
19 ;  Matt.  28  :  5.  This  is  the  first  ad- 
dress from  heaven  immediately  con- 
nected with  the  new  dispensation. 
Contrast  it  with  the  last  prophetic 
revelation,  four  hundred  years  before, 
"  Lest  I  come  and  smite  the  earth  with 
a  curse,"  Mai.  4  :  6. 

Thy  prayer  is  heard.  Rather,  Miaa 
heard.  His  prayer  for  a  son  was  heard 
at  the  tin;e  when  it  was  oflfered,  but  the 
answer  was  deferred  to  such  time  as 
God  in  his  wisdom  and  mercy  saw  to 
be  best.  Compare  Dan.  9  :  23.  Had 
God  answered  it  before,  Zachariah 
would  not  have  been  the  father  of 
Christ's  forerunner,  for  the  time  had 
not  come.  He  doubtless  had  long  be- 
fore ceased  to  pray  for  this  blessing  in 
cheerful  submission  to  the  divine  will ; 
for  he  would  not  continue  to  pray  for 
that  which  he  regarded  impossible  on 
account  of  the  great  age  of  himself  and 
wife,  vers.  7,  18-20.  Some  suppose  that 
it  limits  the  prayer  too  much  to  confine 


it  to  oflTspring ;  but  this  was  among  the 
Jews  an  object  of  intense  desire.  To 
die  childless  and  to  have  their  name 
perish  was  most  gloomy  indeed.  See 
on  ver.  7.  Doubtless,  Zachariah  had 
prayed  for  righteous  offspring.  And 
as  the  Messiah  was  expected  and  earn- 
estly prayed  for,  it  is  possible  that, 
having  a  clear  understanding  of  the 
prophetic  word,  and  under  the  guidance 
of  the  Spirit,  he  had  prayed  that  he 
himself  might  be  the  father  of  him 
who  should  prepare  the  way  of  the 
Lord,  Isa.  40  :  3;  Mai.  3  :  1. 

John.  This  name  in  Hebrew  means 
one  whom  God  has  graciously  given — an 
appropriate  name  for  the  child  given  in 
answer  to  prayer,  and  who  was  to  be 
the  forerunner  of  Christ.  A  gracious 
gift  not  only  to  his  parents,  but  also  to 
the  Jewish  people  and  to  the  world. 

14.  Hence,  John  would  be  a  source  of 
joy  both  to  his  parents  and  to  many 
others.  Gladness,  exultation,  trans- 
port, a  stronger  and  more  expressive 
term  than  joy.  This  joy  would  be 
shared  by  many  pious  at  his  birth. 
The  reasons  for  this  joy  are  given  in 
the  three  following  verses.  "  The  pa- 
pists abuse  this  passage  to  authorize  a 
procession  of  dancing  and  leaping  in  an 
annual  celebration  of  John's  birthday." 
— Jacobus. 

15.  For  introduces  the  reason  for  the 
general  rejoicing  at  John's  birth.  Great 
in  the  sight  of  the  Lord.  Truly  and 
spiritually  great.  Without  worldly  title, 
wealth,  office,  and  power,  he  would  be 
great  as  Christ's  forerunner  in  piety,  in 
labors,  and  in  the  tokens  of  God's  favor 
and  blessings.  A  burning  and  shining 
light,  John  5  :  35.  A  prophet,  and  more 
than  a  prophet,  ch.  7  :  26-28.  It  is  si- 
lently implied  that  John's  greatness 
would  not  consist  in  worldly  honor, 
ilan  looks  only  upon  the  outward  ap- 
pearance, but  God  upon  the  heart,  1 
Sam.  16:7.  "That  which  is  highly 
esteemed  among  men  is  an  abomination 


B.  C.  6. 


LUKE  I. 


29 


■shall  drink  neither  wine  nor  strong  drink ;  and  he   ° H?7;  ^t 'd^^'a' ^ 
shall  he  *  filled  with  the  Holy  Spirit,  ^even  from  his   ,  ac.  2. 4"  n.  24 

16  mother's  womb.    '  And  many  of  the  children  of  Israel   xJer.i.5:Gai.i.i6. 

17  shall  he  turn  to  the  Lord  their  God.     "And  he  shall    •^«''-  ''^;  Mai    ' 
go  before  him  ''in  the  spirit  and  power  of  Elias,  to 
turn  the  hearts  of  the  fathers  to  the  children,  and 
the  disobedient  to  the  wisdom  of  the  just;  to  make 
ready  a  people  prepared  for  the  Lord. 


5,  6  ;  Mt.  3.  5,  6 ; 

21.  32. 
•John  i.  7,  23-30; 

3  28 
i-Mt.  11.  14;  Mk. 

9.  12, 13. 


before  God,"  ch.  16  :  15.  Shall  driuk 
ueither  wine.  Like  Samson  (Judg. 
13  :  2-5),  he  was  to  be  a  Nazarite  from 
his  birth — that  is,  "  one  separated  to  the 
service  of  God."  Samuel  also  is  regard- 
ed as  a  Nazarite  for  life,  1  Sam.  1  :  11. 
Piiests  were  forbidden  wine  and  strong 
drink  when  they  attended  on  the  ser- 
vice of  God,  Lev.  10  :  9.  The  prohibi- 
tions upon  Nazarites  were  more  strin- 
gent, Num.  6  :  1-21.  They  were  to 
abstain  from  wine,  grapes,  and  every 
production  of  the  vine,  and  from  all 
intoxicating  drinks,  which  were  a  *'  sym- 
bol of  all  that  stupefies  and  benumbs 
the  powers  of  a  divine  life,  or  disposes 
the  heart  to  carnal  pleasures  or  excite- 
ment." Their  hair  was  to  be  unshorn — 
a  token  of  complete  subjection  to  God 
(as  the  long  hair  of  woman  is  a  token 
of  her  subjection  to  man,  1  Cor.  11  :  3- 
10).  They  were  to  avoid  all  defilement 
from  the  touch  of  the  dead,  even  of 
their  own  relatives — a  symbol  of  entire 
withdrawal  from  all  fellowship  with 
sin  and  its  consequences.  Some  took  a 
Nazarite  vow  for  a  limited  time ;  others 
for  life.  Thus,  John  was  to  be  a  true 
priest  and  Nazarite.  This  brings  to 
view  the  type  of  his  piety.  Strong 
drink.  Any  intoxicating  drink  made 
from  grain,  fruit  honey,  dates,  or  tlie 
like. 

He  shall  be  filled.  The  positive 
side  of  his  piety  and  endowments,  gifts 
and  graces.  He  should  be  extraordi- 
narily endowed  with  the  Holy  Spirit, 
the  third  person  of  the  Godhead. 
From  his  mother's  womb.  From 
his  birth.  There  is  no  necessity,  with 
Bome  eminent  commentators,  to  infer 
from  vers.  41-44  that  John  was  a  sub- 
ject of  divine  grace  before  his  birth. 
The  language  here  limits  it  from,  etc., 
and  plainly  implies  that  John  was  re- 
generated from  his  birth.  Thus  in  this 
verse  we  have  the  character  of  John 
described. 

16.  This  verse  foretells  John's  toork. 


3Iany  of  the  children  {or  sons)  of 
Israel.  Not  all,  but  great  numbers, 
ch.  3:3-7;  Matt.  3  :  5,  6 ;  Mark  1  :  5, 
Shall  he  turn.  From  formalism  and 
sin  to  the  Lord,  Jehovah,  who  was  in 
a  peculiar  sense  their  God,  Lev. 
20  :  26 ;  Rom.  9:4,  5.  John  was  a 
preacher  of  repentance,  ch.  3:3,8.  His 
work  was  to  be  confined  to  Israel.  "  Not 
that  other  nations  were  to  be  excluded 
from  the  favor  of  God,  but  because 
what  was  wrought  among  the  central 
people  of  mankind  was  for  the  benefit 
of  all.  There  a  hearth  had  first  to  be 
prepared  for  the  holy  fire,  and  for  that 
reason  the  influence  of  God's  messen- 
gers was  concentrated  on  that  spot." — 
Olshausen.  The  Jewish  people  had 
been  cured  of  idolatry  by  the  Baby- 
lonish captivity,  but  they  had  at  length 
sunk  into  formalism,  a  zealous  observ- 
ance of  rites  and  ceremonies,  instead 
of  cultivating  real  piety  and  holiness 
of  heart  and  life.  John  was  to  be  a 
great  reformer,  like  Elijah  (next  verse; 
Mai.  4  :  5,  6),  fighting  against  the  cor- 
ruptions of  the  Jewish  religion,  shaking 
and  arousing  the  nation  to  thought, 
awaking  many  to  see  their  sins  and 
their  need,  inducing  many  to  turn  to 
the  Lord,  and  thus  preparing  the  peo- 
ple for  a  penitent  and  believing  re- 
ception of  Christ. 

17.  This  verse  not  only  brings  before 
us  more  fully  what  John  should  do,  but 
also  his  peculiar  mission  or  office  and 
his  relations  to  Christ.  Before  him, 
"the  Lord  their  God"  (ver.  16),  refer- 
ring to  Jesus  Christ,  who  was  Imman- 
uel,  God  with  us  (Matt.  1  :  21),  in  whom 
"  dwelt  the  fulness  of  the  Godhead 
bodily,"  Col.  2  :  9.  This  going  before 
him  denotes  preparation,  ch.  3:4.  He 
was  to  be  Christ's  forerunner,  the  pre- 
parer of  his  way.  In  the  spirit  and 
power  of  Elias.  Elias  is  the  Greek 
mode  of  writing  the  Hebrew  name 
Elijah.  The  reference  is  plainly  to 
Mai.  4  :  5,  and  shows  how  that  prophecy 


30 


LUKE  I. 


B.C.  6 


18  And  Zacharias  said  unto  tlie  angel,  'Whereby  shall   'Gen.  17. 17. 
I  know  this  ?  for  I  am  an  old  man,  and  my  wife  well 

19  stricken  in  years.     And  the  angel   answering  said 


is  to  be  understood.  John  was  not 
Elijah  raised  from  the  dead,  but  like 
him  in  spirit  and  power.  He  was 
Elijah's  antitype.  He  showed  the  same 
realous  and  bold  spirit,  and  the  same 
spirituiil  and  prophetic  power,  though 
not  miraculous  power,  for  "  John  did 
no  miracle,"  John  10  :  41.  Both  John 
and  Elijah  were  bold  reformers  and 
preachers  of  repentance.  Both  re- 
proved sin  in  high  places,  and  both 
were  persecuted,  Elijah  by  Ahab  and 
Jezebel,  John  by  Herod  and  Herodias. 
Both  lived  much  in  the  wilderness,  and 
both  wore  a  dress  of  camel's  hair  and 
a  leathern  girdle.  See  1  Kings  18  :  17- 
40;  19  :  10;  21  :  17-26 ;  2  Kings  1  :  8. 

To  turn  the  hearts  of  the  fathers 
to  the  children,  to  reconcile  fathers 
to  their  children,  to  restore  natural  and 
parental  affection.  Paul,  describing  the 
character  of  the  heathen,  says,  among 
other  things,  "without  natural  affec- 
tion." In  its  best  sense  this  may  be 
said  to  a  certain  degree  of  all  the  irre- 
ligious. Family  dissensions  were  the 
natural  result  of  the  Jewisii  custom  of 
frequent  divorces.  Moral  corruptions 
had  chilled  in  the  heart  of  many  pa- 
rental affection.  Reconciliations,  mu- 
tual affection,  parental  love,  faithful- 
ness, and  religious  training  uniformly 
accoiapany  true  religion,  and  are  here 
specified  among  the  fruits  of  that  ref- 
ormation which  should  result  from  the 
preaching  of  John. 

The  disobedient  to,  etc.  The  pre- 
ceding clause  corresponds  very  closely 
to  the  prediction  of  Malachi ;  but  this  is 
quite  different  from  the  corresponding 
phrase,  "the  hearts  of  the  children  to 
their  fathers,"  Mai.  4:6.  "  But  by  re- 
garding disobedient  as  put  for  children, 
&ndjiist  tor  fathers,  a  substitution  both 
natural  and  admissible,  the  corre- 
Bpondence  between  the  quotation  and 
the  original  will  be  quite  fully  preserved. 
Folly  and  disobedience  are  uatuAl  to 
children  (Prov.  22  :  15),  while  age  has 
ever  been  regarded  as  the  depository  of 
wisdom." — Dr.  J.  J.  Owen.  In  the 
midst  of  Jewish  formalism  and  moral 
corruptions  the  disobedience  of  chil- 
dren had  naturally  increased,  not  only 


toward  parents,  but  also  toward  God 
Besides,fathers  should  always  be  among 
the  just,  but  that  was  not  the  ease  of 
many  in  that  age.  The  angel  therefore 
gives  more  clearly  the  meaning  of  the 
prediction  than  if  he  had  quoted  the 
exact  language.  Thus,  John  was  to 
reform  fathers  from  parental  unfaith- 
fulness and  children  to  filial  affection 
and  to  the  obligations  and  duties  of 
true  religion.  And  in  thus  doing  he 
would  make  ready  a  people  pre- 
pared for  the  Lord— that  is,  for  the 
Messiah — to  receive  him  when  he  came. 
Compare  Isa.  43  :  21,  to  which  there 
may  be  an  allusion ;  also  Luke  3  :  7-18  • 
16  :  16 ;  John  1  :  29-36. 

A  frivolous  objection  has  been  raised 
against  this  passage  from  the  fact  that 
the  angel  quotes  Scripture.  But  why 
not  just  as  well  as  Satan  in  Christ's 
temptation?  ch.  4  :  10.  It  is  surely 
more  natural  and  rather  to  be  expected. 
If  the  Holy  Spirit  has  spoken  through 
inspired  men,  why  may  not  God  have 
commissioned  an  angel  to  quote  some- 
thing which  had  been  thus  spoken? 
No  good  reason  can  be  assigned  why  he 
should  not. 

IS.  Zachariah  manifests  a  doubting 
spirit.  Whereby  shall  I  know  this  ? 
By  what  sign  ?  etc.  A  similar  request 
had  been  made  by  Abraham  (Gen. 
15 :  6-8),  but  in  strong  faith,  Rom. 
4  :  19 ;  Heb.  11  :  12.  So  also  by  Gideon 
(Judg.  6  :  17)  and  by  Hezekiah,  2  Kings 
20  :  8.  Mary's  question  (verse  34)  was 
not  in  unbelief,  but  in  faith  seeking 
explanation.  The  request  of  Zachariah 
was  proper,  but  the  spirit  in  which  he 
asked  it  was  wrong.  Hence,  while  it 
was  granted,  it  was  in  such  a  way  as  to 
be  both  a  sign  and  a  punishment.  An 
old  man.  Sixty  years  of  age  was  re- 
garded as  an  old  man  among  the  Jews. 
Some  supposed  him  much  older.  Well 
stricken, /ar  advanced.   See  on  verse  7. 

19.  The  angel  gives  his  name,  rank, 
and  authority.  Gabriel,  a  Hebrew 
name,  meaning  man  of  God — an  appro- 
priate title  of  the  angel  who  had  so 
much  to  do  with  announcing  the  incar- 
nation of  the  Son  of  God,  verse  26; 
Dan,  9  :  21-27.    His  services  seem  tc 


B.  C.  6. 


LUKE  I. 


31 


unto  him,  I  am  *  Gabriel,  that  stand  in  the  presence   '*^J'-,|  ^,ft'.  rr^l 
of  God  ;  and  am  sent  to  speak  unto  thee,  and  to  show      1.14/     ' 

20  thee  these  glad  tidings.  And,  behold,  *thou  shalt  be 
dumb,  and  not  able  to  speak,  until  the  day  that  these 
things  shall  be  performed,  because  thou  believest 
not  my  words,  'which  shall  be  fulfilled  in  their  season. 

21  And  the  people  waited  for  Zacharias,  and  marvelled 


•Ex.  i.  11;  Eze. 
26. 


'Is.  55:11;  2  Tim. 
2.  13  ,  Tit.  1.  2. 


have  been  Messianic,  and  for  adminis- 
tering comfort  and  sympathy.  The 
mention  of  his  name  would  tend  to 
strengthen  the  faith  of  Zachariah,  who 
was  doubtless  familiar  with  his  appear- 
ance to  Daniel,  whose  work  seems  to 
be  the  defence  and  leading  of  God's 

geople  against  the  power  of  Satan, 
'an.  12  :  1 ;  Rev.  12  :  7. 

Gabriel  is  never  styled  an  archangel 
in  the  Bible,  Michael  alone  bearing 
that  title.  Thus,  God  has  revealed  to 
us  the  name  of  only  one  angel  and  of 
one  archangel.  Why  he  has  only  given 
us  these,  and  why  their  names  do  not 
occur  before  the  book  of  Daniel,  can 
only  be  surmised.  Their  names  cer- 
tainly indicate  an  advance  in  the  reve- 
lation of  the  angelic  world.  They  tend 
to  sliarpen  our  conception  of  angels, 
and  to  impress  us  the  more  deeply  with 
their  actual  existence.  The  special 
relations  of  these  two  with  the  Jewish 
people,  the  incarnation,  and  the  Chris- 
tian church  may  also  be  a  reason  for 
revealing  their  names,  Dan.  10  :  21 ; 
12:1;  Jude  9  ;  Rev.  12  :  7-12. 

That  stand  in  the  presence  of 
God,  one  of  his  chief  ministers  or 
attendants.  Seven  angels  are  mention- 
ed as  standing  before  God  in  Rev.  8  :  2. 
God  is  the  universal  sovereign,  the  King 
over  all.  Standing  was  the  posture  of 
a  servant  or  attendant.  The  presence 
of  a  king  was  a  place  of  great  honor, 
Esth.  1  :  10-14.  The  great  eminence 
of  the  angel  shows  the  importance  of 
his  message.  Am  sent.  He  came  not 
of  himself,  but  was  commissioned  of 
God  with  a  special  message  to  Zacha- 
riah. Compare  verse  26 ;  Heb.  1  :  14 ; 
see  also  note  on  "angel"  in  verse  11. 
"  This  is  the  meaning  of  the  words 
apostle  and  missionary,  sent.  The  min- 
isterial office  derives  its  authority  from 
the  divine  commission.  The  ministers 
of  Christ  are  as  truly  sent  to  preach  the 
gospel  as  was  this  angel  with  this 
message." — Jacobus.  To  show  thee 
these  glad  tidings,  of  the  birth  of 


Christ's  forerunner.  Gospel  means  glad 
tidings ;  and  the  verb  in  the  original  ia 
the  one  used  in  the  New  Testament  of 
preaching  the  gospel.  See  note  on  the 
title  of  this  book  at  the  beginning  of 
this  chapter.  This  first  and  introduc- 
tory message  of  the  gospel  dispensation, 
what  might  be  styled  its  first  glimmer 
of  light,  was  indeed  glad  tidings,  Mark 
1  :  1. 

20.  Behold,  a  word  frequently  used 
to  introduce  something  wonderful  and 
unexpected.  In  this  case  it  introduces 
a  very  unexpected  sign  as  well  as  pun- 
ishment. Be  dumb.  More  literally, 
Thou  shalt  be  silent,  referring  specially 
to  the  condition  in  which  he  should  be, 
of  being  silent.  This  is  made  the  more 
emphatic  and  further  explained  by  the 
additional  clause,  and  not  able  to 
speak.  He  seems  to  have  been  deaf 
as  well  as  dumb,  vers.  22,  62.  Until 
the  day,  etc.  It  was  to  be  temporary. 
These  things  were  not  fully  per- 
formed until  the  naming  of  the  child 
on  the  day  of  his  circumcision,  vers, 
59-64.  Because  introduces  the  reason 
of  giving  such  a  sign  and  inflicting 
such  a  punishment.  Thou  believest 
not  my  words.  Rather,  Didst  not 
Relieve,  etc.,  referring  to  his  unbelief 
connected  with  asking  a  sign,  ver.  18. 
Shall  be  fulfilled  in  their  season 
each  event  in  its  order  and  time.  It  is 
not  onlv  implied  above  that  the  punish- 
ment should  be  temporary,  but  here  a 
promise  is  given.  Judgment  and  mercy 
are  mingled  together.  He  was  not 
entirely  wanting  in  his  faith,  nor  entirely 
given  up  to  his  unbelief.  By  this  afflict- 
ive sign  his  faith  was  strengthened  and 
put  to  further  test ;  it  taught  him  fur- 
ther humility,  increased  dependence  ou 
God,  and  greater  reverence  and  confi- 
dence in  his  word.  Compare  the  lame- 
ness of  Jacob  (Gen.  32  :  25,  31)  and 
the  blindness  of  Saul  of  Tarsus,  Acts 
9  :  8,  9. 

21.  And  the    people,    who  stood 
without  (ver.  10),  waited,  were  waiting 


32 


LUKE  I. 


B.C.  6 


22  that  he  tarried  so  long  in  the  temple.  And  when  he 
came  out,  he  could  not  speak  unto  them :  and  they 
perceived  that  he  had  seen  a  vision  in  the  ^temple: 
for  he  beckoned  unto  them,  and  remained  speechless. 

23  And  it  came  to  pass,  that,  as  soon  as  ^  the  days  of 
his  ministration  were  accomplished,  he  departed  to 
his  own  house. 

24  And  after  those  days  his  wife  Elisabeth  conceived, 

25  and  hid  herself  five  months,  saying,  Thus  hath  the 
Lord  dealt  with  me  in  the  days  wherein  he  looked  on 
me,  to  'take  away  my  reproach  among  men. 


I  Num.  12. 6-8 ;  Ac 
10.3. 

k2    Ki    11.  6;    1 
Chr.  9.  25. 


>Ge.  30. 23;  54. 1,4 


for  Zachariah  to  come  forth  from  the 
holy  place,  that  he  might  pronounce  his 
blessing  upon  them  (Num.  6:23-27; 
Lev.  9  :  22,  23),  after  which  the  trum- 
pets sounded  and  the  Levites  shouted 
their  psalms  of  praise.  Compare  Rev. 
8:5.  And  marvelled,  and  z^ereti^on.- 
dering  greatly,  ready  to  ask  the  reason 
why  he  tarried  sp  long,  etc.  The 
priest  did  not  tarry  long  in  th  e  holy  place 
lest  the  people  should  fear  that,  having 
oflered  unworthily,  some  divine  judg- 
ment might  have  fallen  upon  him,  and 
through  him  as  their  representative 
upon  them.  Gabriel  very  probably 
appeared  near  the  close  of  the  service. 
The  interview  was  probably  of  short 
duration,  but  Zachariah  may  have  re- 
mained for  a  little  time  in  amazement, 
musing  on  what  had  occurred,  in  men- 
tal prayer,  confession,  and  thanksgiv- 
ing. Temple^  the  same  word  as  in 
ver.  9. 

22.  He  could  not  speak  unto 
thein,  either  in  pronouncing  the  bene- 
diction or  in  answering  their  inquiries. 
They  perceived  that  he  had  seen 
a  vision.  His  whole  appearance  and 
excited  manner  upon  coming  forth  from 
the  holy  place,  in  connection  with  his 
speechlessness,  would  suggest  that  he 
had  seen  some  supernatural  appearance 
or  received  some  divine  communication. 
This  was  confirmed  by  his  gestures. 
For  he  beckoned  unto  theni. 
Rather,  and  he  was  heckoning ;  he  con- 
tinued making  signs  by  nodding  the 
head  and  by  motions  of  his  eyes  and 
hands.  Speechless.  The  word  thus 
translated  was  used  of  those  who  were 
deaf  (ch.  7  :  22)  as  well  as  dumb,  ch. 
11  :  14.  That  Zachariah  was  both  deaf 
and  dumb  is  confirmed  by  ver.  62. 
"  When  the  voice  of  the  preacher  is 
announced  (Isa.  40)   the  priesthood  of 


the  Old  Testament  becomes  silent." — 
Chemnitz. 

23.  Days  of  his  ministration 
were  accomplished.    The  week  of 

his  service  was  completed.  See  on  ver. 
5.  Deafness  and  dumbness  disqualified 
Levites,  for  a  part  of  their  work  was  to 
sing,  but  they  did  not  disqualify  a  priest, 
since  he  could  perform  various  duties, 
such  as  cleansing  the  altar,  trimming 
the  lamps,  tending  to  many  things  con- 
nected with  the  altar  and  sacrifices,  etc. 
"  The  priest  was  not  permitted  to  leave 
the  precincts  of  the  temple  till  the 
week's  term  was  finished." — Jacobus. 
Departed  to  his  own  house,  in  a 
city  of  Judah  in  the  hill  country,  prob- 
ably not  far  from  Hebron,  ver.  89. 

24.  After  those  days.  An  indefi- 
nite note  of  time,  yet  probably  soon 
after  the  days  of  his  ministration  in  the 
temple.  Hid  herself.  Literally,  hid 
herself  wholly,  or  carefully,  showing  that 
she  withdrew  into  complete  retirement. 
Several  reasons  would  lead  her  to  this 
seclusion,  chief  among  which  would  be 
to  avoid  all  legal  defilement  to  herself 
and  sou  (Judg.  13  :  4),  and  to  devote 
herself  to  meditation  and  prayer,  ver. 
25.  Five  months,  not  necessarily 
limiting  the  time  of  her  seclusion,  but 
used  in  reference  to  the  sixth  month 
(ver.  26),  when  Gabriel  appeared  to 
Mary,  after  which  he  came  to  her, 

25.  Thus  hath  the  Lord  dealt 
with  me,  by  his  miraculous  interposi- 
tion. Some"  would  translate,  Because 
the  Lord  hath  thus  done  for  me,  giving 
the  reason  for  her  retirement.  The 
usual  translation  is  preferable,  which 
also  cjggests  a  reason  for  devoting  her- 
self to  thanksgiving,  meditation,  and 
prayer.  He  looked  on  me,  with 
favor.  To  take  away  my  reproach. 
It  was  a  reproach  among  the  Jews  to 


B.  a  6. 


LUKE  I. 


The  birth  of  Jesus  foretold. 

26      AND  in  the  sixth  month  the  angel  Gabriel  was  sent 
from  God  unto  a  city  of  Galilee,  named  Nazareth, 


be  childless,  Gen.  15  :  2 ;  30  :  23 ;  1  Sam. 
1:11;  Isa.  4  :  1 ;  54  : 1,  4.  See  on  ver. 
7.  It  was  also  a  peculiar  calamity  to  a 
branch  of  Aaron's  family,  and  might  be 
looked  upon  as  a  judgment,  1  Sam.  2  : 
31,  36.  God  had  promised  to  increase 
'Jio  families  of  the  righteous,  Lev.  26  : 
!t;  Dent.  7  :  13. 

26-38.  The  Birth  of  Jesus  an- 
nounced TO  Mary.  Found  only  in 
Luke,  and  sheds  light  upon  Matthew's 
account  of  Christ's  birth  and  residence. 

26.  In  the  sixth  month.  Spoken 
in  reference  to  the  five  months  in  ver. 
24.  After  Elisabeth  had  hid  herself 
five  months,  in  the  sixth  month,  etc., 
ver.  36.  This  specification  of  time  is 
important  in  showing  that  John  was 
six  months  older  than  Jesus.  Angel. 
See  on  ver.  11.  Gabriel.  See  on  ver. 
19.    Sent  from  God.    See  on  ver.  19. 

Galilee.  Galilee  was  a  Hebrew 
name,  meaning  a  ring  or  circle,  and 
was  probably  first  given  to  a  small 
"circuit"  among  the  mountains  of 
Naphtali  (Josh.  20  :  7),  where  were  sit- 
uated the  twenty  towns  given  by  Sol- 
omon to  Hiram,  king  of  Tyre,  1  Kings 
9  :  11.  The  name  may  contain  an  allu- 
sion to  one  or  more  of  the  circular 
plains  of  those  mountains.  It  came 
afterward  to  be  applied  to  the  whole 
northern  province  of  the  land  of  Israel 
between  Phoenicia  and  Samaria,  the 
Jordan  and  the  Mediterranean.  It  was 
divided  into  two  parts,  upper  or  nor- 
thern, lower  or  southern.  The  northern 
portion  was  designated  "  Galilee  of  the 
Gentiles,"  because  it  bordered  on  ter- 
ritories inhabited  by  Gentiles,  and  es- 
pecially because  it  was  itself  inhabited 
by  a  mixed  population.  According  to 
the  testimony  of  Strabo  and  others,  it 
was  inhabited  by  Egyptians,  Arabians, 
and  Phoenicians.  It  was  near  to  Tyre 
and  Sidon.  According  to  Josephus,  who 
knew  the  country  well,  Galilee  contain- 
ed two  hundred  and  four  cities  and  vil- 
lages, the  smallest  of  which  numbered 
above  fifteen  thousand  inhabitants, 
which  would  raise  the  population  to 
upward  of  three  millions,  or  about  fif- 
teen hundred  to  the  square  mile.  "  Af- 
ter the  careful  review  now  closed,  we 


feel  justified  in  saying  that  Galilee  at 
the  time  of  Christ  was  one  of  the  finest 
and  most  fertile  portions  of  the  earth. 
.  .  .  Abounding  in  springs,  rivers,  and 
lakes;  .  .  .  possessing  a  rare  and  de- 
lightful climate,  and  scenery  of  great 
variety  and  beauty ;  its  surface  never 
dull  or  monotonous,  but  infinitely  va- 
ried by  plains  and  valleys,  fjentle  slopes 
and  terraced  hills,  deep  ravines  and  bold 
peaks,  naturally  fortified  eminences  and 
giant  mountains ;  its  soil  naturally  fer- 
tile, but  forced  by  skilful  husbandry  to 
the  highest  state  of  productiveness, 
until  this  province  was  noted  for  the 
perfection  and  abundance  of  its  fruits, — 
Galilee  thus  jjossessed  features  of  rich- 
ness and  beauty  rarely  if  ever  combined 
in  so  small  a  country.  ...  Its  agricul- 
ture and  fisheries,  wine  and  oil  trade,  and 
other  industries  were  in  the  most  flour- 
ishing condition.  ...  Its  synagogues 
and  other  public  buildings  were  built 
often  in  splendid  style  and  at  great  ex- 
pense. .  .  .  We  find  the  Galileans  to 
have  been  a  moral,  intelligent,  indus- 
trious, and  enterprising  people,  pos- 
sessed of  vigorous  minds  and  healthy 
bodies,  .  .  .  familiar  with  their  own 
law  and  history,  and  not  wanting  in  the 
finest  poetical  spirit ;  with  the  disposi- 
tion and  ability  to  appreciate  in  the 
main  the  teachings  of  Christ;  a  people 
among  whom  were  found  the  most  de- 
voted men,  '  Israelites  indeed ;'  both 
country  and  people,  one  may  say  with 
truth,  fitly  chosen  of  God  as  the  training- 
place  of  those  men — Master  and  disci- 
ples— who  were  to  move  the  world ;  the 
proper  soil  in  which  first  to  i^lant  the 
seeds  of  that  truth  which  was  destined, 
ere  long,  to  be  spoken  by  eloquent  lips 
in  the  pulpits  of  Csesarea,  Antioch,  Con- 
stantinople, and  Roc.e." — Bibliotheca 
Sacra,  April,  1874,  pp.  263,  264.  South 
of  Galilee  lay  Samaria,  and  south  of 
Samaria,  Judea. 

Nazareth,  according  to  some,  means 
a  branch — a  fit  name  of  the  place  where 
the  Branch  (Isa.  11:1;  Zech.  3:8;  6  : 
12)  should  live  and  grow  up.  I  have, 
however,  been  led  to  think  that  it  sig- 
nifies the  one  guarding  or  guarded,  from 
the  hill  on  whose  sides  it  was  built  (ch, 


84 


LUKE  I. 


B.C.  6 


27  To  a  virgin  'espoused  to  a  man  whose  name  was  Jo-    ^ '^^'^-  2-  4,  5;  Mt.  i. 
seph,  of  the  house  of  David ;  and  the  virgin's  name 
was  Mary. 


i  :  29),  which,  rising  to  the  height  of 
four  hundred  or  five  hundred  feet,  over- 
looked a  vast  region,  land  and  sea,  and 
thus  guarded  it.  New  Testament  writers 
always  sjieak  of  it  as  a  city  and  never 
as  a  village,  and  hence  it  was  a  place  of 
some  size  and  importance.  It  was  finely 
located  in  Lower  Galilee,  about  seventy 
miles  north  of  Jerusalem,  and  nearly 
halfway  from  the  Jordan  to  the  Medi- 
terranean. According  to  Josephus  (re- 
ferred to  above  on  Galilee),  its  population 
reached  fifteen,  perhaps  twenty,  thou- 
sand. It  is  not  named,  however,  in  the 
Old  Testament,  nor  by  Josephus.  But 
Josephus  names  but  few  of  the  cities 
of  Galilee.  It  seems  not  to  have  been 
held  in  very  good  repute,  more,  per- 
haps, on  account  of  the  rude  and  re- 
fractory temper  of  its  inhabitants  than 
for  any  gross  immorality,  ch.  4  :  16,  29; 
John  1  :  46.  Modern  Nazareth  belongs 
to  the  better  class  of  Eastern  villages, 
and  has  a  population  of  nearly  three 
thousand.  Its  location  makes  it  very 
secluded,  being  situated  on  the  edge  of 
a  beautiful  little  valley,  which  is  itself 
enclosed  by  an  amphitheatre  of  hills 
that  rise  around  it  into  fourteen  distinct 
peaks.  From  one  of  these  can  be  ob- 
tained one  of  the  finest  views  in  Pales- 
tine. It  is  altogether  probable,  as  01s- 
hausen  suggests,  that  Mary  or  Joseph 
had  property  here ;  Nazareth  is  called 
"  their  own  city,"  ch.  2  :  39. 

27.  Esponsed,  betrothed.  Jewish 
parents  were  wont  to  arrange  in  regard 
to  the  marriage  of  their  children,  some- 
times according  to  the  previous  choice 
of  the  son,  and  with  some  regard  to  the 
consent  of  the  daughter,  Gen.  24  :  4,  39, 
58 ;  Judg.  14  :  2,  3.  A  dowry  was  given 
by  the  suitor  to  the  parents  and  brethren 
of  the  bride.  The  interval  between  be- 
trothal and  the  celebration  of  marriage 
was  generally  ten  or  twelve  months, 
Deut.  20  :  7  ;  Judg.  14  :  8.  During  this 
time  the  bride  remained  at  her  father's 
bouse,  but  was  considered  the  wife  of 
the  bridegroom,  Matt.  1 :  19,  20.  It  was 
divinely  arranged  that  Mary  should  be 
betrothed  to  Joseph  that  she  might  be 
saved  from  reproach,  that  Jesis  might 
be  in  the  royal  line,  and  thai  his  real 


Father  might  be  unknown  till  he  should 
reveal  him. 

Joseph  resided  at  Nazareth,  as  also 
did  Mary  (ch.  2 : 4),  and  followed  the  oc- 
cupation of  a  carpenter,  to  which  Jesus 
was  also  trained,  Mark  6 :  3.  But  little 
is  said  of  him  in  the  gospels,  the  last 
reference  being  that  of  his  return  from 
the  passover  when  Jesus  was  twelve 
years  of  age.  What  was  his  age  when 
he  married  and  when  he  died  are  alike 
unknown.  That  he  died  before  the  cru- 
cifixion is  quite  certain  from  what  is 
related  in  John  19 :  27,  and  from  the 
absence  of  his  name  in  those  passages 
in  the  gospels  where  allusion  is  made 
to  Mary  and  the  brethren  of  Jesus. 

Of  the  house  of  David.  This  is 
here  said  of  Joseph.  That  Mary  was 
also  a  descendent  of  David  is  implied 
by  vers.  32-35,  and  confirmed  by  the 
genealogy  in  ch.  3 :  23-28,  and  by  such 
passages  as  Acts  2 :  30 ;  Rom.  1:3;  Heb. 
7:14;  Ps.  132: 11.  It  was  only  through 
Mary  that  Jesus  could  be  of  the  seed  of 
David  according  to  the  flesh. 

Mary.  In  Hebrew,  Miriam,  Ex. 
15  :  20.  Matthew  in  his  account  gives 
prominence  to  Joseph,  but  Luke  to 
Mary.  Little  is  said  of  her  after  the 
birth  of  Jesus.  Matthew  records  the 
flight  into  Egypt,  and  Luke  relates  how 
his  parents  took  Jesus  to  the  passover 
when  he  was  twelve  years  of  age. 

No  intimation  is  given  of  her  sinless- 
ness  from  birth,  which  was  first  sug- 
gested by  J.  Duns  Scotus  about  the 
beginning  of  the  fourteenth  century, 
and  since  December  8,  1854,  has  been  a 
doctrine  of  the  Romish  church.  The 
Scriptures  teach  positively  that  all  the 
race  have  fallen  in  Adam,  with  the  ex- 
ception of  Christ,  and  that  they  can  be 
saved  only  through  him,  Acts  4  :  12; 
Rom.  3  :  10,  23  ;  Gal.  3  :  22 ;  1  John  1  : 
8.  The  entire  silence  of  the  New  Tes- 
tament after  the  first  chapter  of  the 
Acts  in  regard  to  her,  and  the  lang^i  age 
of  Jesus  recorded  in  ch.  12  :  46-50, 
Luke  2  :  49,  50,  and  John  2  :  4,  are  alike 
against  this  doctrine  and  that  of  mak- 
ing her  an  object  of  worship.  In  ver. 
47,  Mary  confesses  her  own  need  of 
a  Saviour.     She  appears  at  the  cross 


B.  0.  6. 


LUKE  I. 


36 


28  And  the  angel  came  in  unto  her,  and  said,  'Haill  L^^rj  ^  4^^"- ^' 
thou  that  art ""  biglil y  favored,  °  the  Lord  is  with  thee :  .  Judg.  6!  12';  Jer 

29  •blessed  art  thou  among  women  I     And  when  she  saw  1. 19;  Ac.  I8. 10 
him,  Pshe  was  troubled  at  his  saying,  and  cast  in  her  pverfil."^^' 


(John  19  :  25,  26),  but  is  not  mentioned 
in  connection  with  the  resurrection. 
Her  name  appears  for  the  last  time  in 
the  New  Testameu  t  in  Acts  1 :  14.  How 
long  she  lived  after  this,  and  where  she 
died,  are  unknown.  Tradition  is  very 
conflicting  on  these  points.  One  is,  that 
she  went  to  Ephesus  with  the  apostle 
John,  and  died  there  in  the  year  63. 

The  origin  of  the  unscriptural  views 
regarding  Mary  as  sinless  and  an  object 
of  worship  may  be  found  in  tlie  legends 
of  the  apocryphal  gospels,  and  in  part 
resulting  from  the  Nestorian  controver- 
sies of  the  fifth  century.  They  find 
no  support  in  the  Fathers  of  the  first 
five  centuries.  The  general  sentiment 
among  Christians  of  the  fourth  century 
seems  to  be  thus  expressed  by  Epipha- 
nius :  "  The  whole  thing  is  foolish  and 
strange,  and  is  a  device  and  deceit  of 
the  devil.  Let  Mary  be  in  honor.  Let 
the  Lord  be  worshipped.  Let  no  one 
worship  Mary."  TertuUian  in  the  sec- 
ond century  speaks  of  her  unbelief.  So 
does  Origin  of  the  third  and  Basil  of  the 
fourth.  Chrysostom  of  the  fifth  centurj- 
speaks  in  yet  severer  terms.  Such  facts 
show  that  long  after  apostolic  days 
Mary  was  regarded  as  having  imperfec- 
tions, infirmities,  and  committing  actual 
sins,  similar  to  others. 

28.  The  angel  came  in  unto  her, 
into  the  room  where  she  was.  Very 
likely  she  was  engaged  in  her  private 
devotions.  At  what  time  of  day  is  not 
told.  It  was  not  the  vision  of  an  angel 
in  a  dream,  as  to  Joseph,  but  an  actual 
visit  to  her  when  awake  and  alone. 
Hail.  A  common  term  of  salutation, 
meaning,  yoy  <o  <Aee.  Thou  that  art, 
«tc.  The  original  is  concise,  thou  highly 
favored.  The  angel  bestows  more  honor 
in  this  salutation  than  in  that  to  Zach- 
ariah,  vers.  13.  Never  before  had  angel 
paid  so  great  honor  to  mortal.  Yet  she 
was  highly  favored,  not,  as  the  Romanist 
would  have  it,  as  an  original  source  of 
blessing,  nor  with  reference  to  external 
beauty,  but  as  God's  choice,  upon  whom 
the  free  grace  of  God  had  been  bestowed. 
The  same  word  occurs  besides  here  only 


once  in  the  New  Testament,  namely, 
Eph.  1  ;  6,  where  it  is  used  of  believers 
generally,  "  Wherein  he  hath  made  us 
accepted  in  the  beloved,"  or  rather 
"  which  he  freely  heniowed  on  us  in  the 
beloved."  Coraiiare  similar  language 
used  of  David,  Acts  7  :  46 ;  of  Noah, 
Gen.  6:8;  of  Joseph,  Gen.  39  :  4;  and 
of  Daniel,  Dan.  9  :  23.  "  Idolatrous 
Rome  changes  a  salutation  into  idola- 
try."—W.  H.  Van  Doran.  The  Lord 
is  with  thee,  showing  how  she  was 
thus  highly  favored ;  so  the  angel  to 
Gideon,  Judg.  6  :  12.  Some  would  trans- 
late, "  The  Lord  be  with  thee,"  making 
it  conform  to  the  common  Jewish  salu- 
tation, Ruth  2  :  4.  The  usual  transla- 
tion is,  upon  the  whole,  to  be  preferred. 
Blessed  art  thou  among  women, 
according  to  Hebrew  usage,  means, 
viost  blessed  of  women,  referring  to  the 
special  blessing  with  which  she  was 
highly  favored,  namely,  to  be  the 
mother  of  the  Messiah,  which  was  the 
highest  ambition  of  a  Hebrew  woman. 
So  pronounced  also  by  Elizabeth  (vers. 
42),  and  by  another  woman,  ch.  11  :  27. 
Some  of  the  oldest  manuscripts  omit  this 
clause,  and  hence  it  is  regarded  by  some 
of  the  highest  critical  authorities  as  in- 
serted here  from  ver.  42.  It  is  also 
omitted  by  the  best  recent  versions. 
Since  the  thirteenth  century  it  has  been 
used  in  the  worship  of  Maiy,  which  wor- 
ship may  be  traced  to  the  fifth  century. 

29.  And  when  she  saw  him.  This 
should  be  omitted  according  to  the  best 
manuscripts  and  highest  critical  author- 
ities. She  was  troubled,  etc.  Ac- 
cording to  the  most  approved  reading, 
And  she  was  troubled  at  the  saying.  She 
was  disturbed,  agitated ;  yet,  unlike 
Zachariah,  she  utters  no  word.  Indeed, 
she  was  doubtless  amazed  and  per- 
plexed, and  knew  not  what  to  say ;  but 
not  in  unbelief.  Cast  in  her  mind 
Rather,  was  considering,  pondering 
upon.  The  sudden  appearance  and  the 
wonderful  salutation  do  not  destroy  her 
presence  of  mind  or  her  thoughtful 
serenity. 

What  manner  of  salutation  this 


S6 


LUKE  I. 


B.  C.  6. 


30  mind  what  manner  of  salutation  this  should  be.  And 
the  angel  said  unto  her,  Fear  not,  Mary:  for  thou 

31  hast  found  favor  with  God.  "J  And,  behold,  thou  shalt 
conceive  in  thy  womb,  and  bring  forth  a  son,  and 

32  •■  shalt  call  his  name  JESUS.  'He  shall  be  great, 
'and  shall  be  called  the  Son  of  the  Highest:  and 
"  the  Lord  God  shall  give  unto  him  the  throne  of  his 


1 1s.  7.  14. 
'ch.2.2];Mt.  1.2L 
•  Phil.  2.  9-11. 
»Tcr.  35;Mk.5.  7; 

John  6.  69;  Ko. 

1.4;Heb.  1.2-6. 
<»  2  Sara.  7.  13  ;  Ps. 

132.  11;  Is.  9.  6. 

7  ;    Jer.   23.    5 ; 

Eev.  3.  7. 


should  {might)  be.  It  was  not  cus- 
tomary among  the  Jews  for  a  man  to 
use  any  salutation  to  a  woman.  The 
salutation  also  was  so  extraordinary. 
She  did  not  conceive  herself  worthy  of 
such  api^lause,  nor  dream  of  such  high 
blessedness  as  to  be  the  mother  of  the 
Messiah.  She  could  not  see  how  it 
should  be  applied  to  herself.  She  re- 
flected theretore  on  the  salutation,  so 
wonderful  and  strange,  what  might  be 
its  purport,  and  what  message  would 
follow. 

30.  Perceiving  her  amazement,  per- 
plexity, and  thoughtful  anxiety,  the 
angel  said  to  her,  Fear  not.  He  also 
called  her  by  name,  as  one  well  known 
to  him.  And  so  are  God's  children  to 
angels.  The  reason  is  given.  For  thou 
hast  found  favor,  etc.  More  cor- 
rectly, For  thou  didst  find  favor  with 
God,  probably  referring  to  some  past 
season  of  earnest  supplication  and  con- 
secration. Perhaps  she  had  made  the 
time  of  her  betrothal  a  season  of  special 
prayer — that  God  would  bless  the  fruit 
of  the  union  which  in  due  time  would 
be  consummated.  Possibly  she  had 
prayed  that  she  might  become  the 
mother  of  the  Messiah,  without  form- 
ing any  definite  expectation  that  it 
would  be  so.  However  that  may  be, 
she  ha,d  found  favor,  or  grace,  with  God. 
The  expression  refers,  not  to  any  inward 
goodness  or  holiness  of  her  own,  but  to 
the  undeserved  favor,  or  grace,  of  God, 
which  he  bestows  upon  those  who  earn- 
estly seek  him  through  faith  in  the 
Redeemer.  Si^ecial  reference  is  had 
here  to  the  great  blessing  announced  in 
the  following  verses.  Dr.  Owen  re- 
marks that  in  the  expression  Avith 
f!od  the  preposition  has  the  force  of 
laid  up  with,  that  Mary  had  obtained  a 
favor  long  reserved  with  God,  and  was 
about  to  enjoy  it. 

31.  Behold  introduces  something 
wonderful  and  extraordinary,  ver.  20. 
This  address,  says  Bengel,  contains  the 


sum  of  the  gospel,  repeated  in  verses 
50-55,  68-75;  2  :  10,  11,  etc.  Thou 
shalt,  etc.,  a  prediction  of  Christ's 
miraculous  birth.  The  prophecy  of  Isa. 
7  :  14  was  about  to  be  accomplished. 
Compare  note  on  Matt.  1  :  22,  23.  A 
son,  2>oints  to  his  humanity.  Shalt 
call,  not  merely  a  prediction,  but  par- 
takes  of  the  nature  of  a  command, 
showing  what  she  should  do  bj'  divine 
appointment.  Jesus  was  the  personal 
name  of  our  Lord,  being  the  Greek 
form  of  Joshua,  or  rather  of  Jeshna,  as 
the  name  was  written  after  the  Baby- 
lonish captivity,  and  means  Saviour,  or 
more  strictly,  Jehovah  his  help  or  salva- 
tion. Joshua  is  referred  to  under  the 
name  of  Jesus  twice  in  the  New  Testa- 
ment, Acts  7  :  45 ;  Heb.  4:8.  It  is  the 
name  commonly  applied  to  our  Lord  in 
the  Gospels.  We  shall  therefore  gen- 
erally use  this  name  to  designate  him 
in  these  notes.  The  writers  of  the 
Epistles  usually  call  him  "  the  Lord," 
"  the  Lord  Jesus,"  or  "  the  Lord  Jesus 
Christ,"  thus  indicating  him  as  their 
risen  Lord,  their  anointed  and  S2)iritual 
King,and  their  divinely  appointed  Punier 
and  Saviour.  This  command  was  after- 
ward repeated  to  Joseph,  with  the 
reason  why  he  should  be  thus  named, 
"  For  he  shall  save  his  people  from 
their  sins,"  Matt.  1  :  21. 

32.  He  shall  be  great.  John 
should  be  great,  vers.  15-17  ;  but  Jesus 
should  be  infinitely  greater,  as  the  words 
of  the  angel  immediately  indicate.  John 
was  to  be  the  forerunner  and  servant  of 
him  who  was  to  be  his  King  and  the  Son 
of  the  Highest.  The  greatness  here 
spoken  of  is  especially  that  of  media- 
torial kingship,  Ps.  2  :  6.  There  seems 
to  be  a  reference  in  this  and  the  follow- 
ing verse  to  such  passages  as  Isa.  9  :  7- 
9 ;  Dan.  7  :  14. 

Shall  be  called.  The  meaning  of 
the  original  is.  He  shall  actually  be,  and 
shall  also  be  recognized  and  acknow- 
ledged as.  Son  of  the  Highest,  oi 


B.  C.  6. 


LUKE  I. 


37 


Dan.  2.  44  ;  7.  M, 
27;    Mic.    4.    7 
John  12.34;  Heb. 
18;  Rev.  11.  15. 


33  father  David.  ''And  he  shall  reign  over  the  hou.se  of 
Jacob  for  ever;  and  of  hia  kingdom  there  shall  be 
no  end. 

34  Then  said  Mary  unto  the  angel,  How  shall  this  be, 

35  seeing  I  know  not  a  man  ?    And  the  angel  answered 

and  said  unto  her,  *The  Holy  Spirit  shall  come  upon   *Mt.  i.  20. 
thee,  and  the  power  of  the  Highest  shall  overshadow 


Most  High,  In  ver.  76  John  is  repre- 
sented as  prophet  of  the  Highest ;  Jesus 
here  as  Sou.  The  Most  High  recognized 
liiu.  as  his  Son  at  his  baptism  (ch.  3  : 
22;  and  at  bis  transfiguration  (ch.  9  : 
35) ;  he  is  thus  accepted  by  his  follow- 
ers (Matt.  16  :  16;  John  3  :  36),  and 
shall  be  universally  acknowledged  as 
such  at  last,  Phil.  2  :  9-11.  Son  of  the 
Most  High  is  an  appellation  of  Jesus  as 
the  Messiah,  pointing  to  his  divinity, 
and  further  explained  in  ver.  35.  Com- 
pare this  title,  "Son  of  the  Blessed,"  in 
Mark  14  :  61.  It  is  not  probable  that 
Maiy  fully  understood  this  language; 
for  how  then  could  she  have  brought  up 
the  child  ?  Yet  this  is  nothing  against 
its  deep  meaning,  for  the  truth  was  re- 
vealed gradually.  By  degrees  his  disci- 
ples came  to  understand  his  divinity. 

The  throne.  The  kingdom,  do- 
minion. The  promise  of  dominion  was 
made  to  Solomon,  and,  through  him  as 
a  type,  to  Christ,  2  Sam.  7  :  12,  13 ;  Ps. 
72  :  17  ;  89  :  4.  As  applied  to  the  former 
it  was  literal,  to  the  latter  spiritual. 
His  father  David.  Christ  was  to 
descend  from  David,  Isa.  11 :  1, 10;  Jer. 
33  :  15.  Jesus  was  of  "  the  seed  of  David 
according  to  the  flesh,''  Rom.  1  :  3. 
Hence,  Mary  must  have  been  descended 
from  David,  as  she  was  his  only  human 
parent.  This  is  also  confirmed  by 
ver.  34,  where  she  expresses  no  trouble 
about  family  descent,  but  only  about 
not  being  actually  married. 

33.  He  shall  reign.  Exercise 
spiritual  dominion.  House  of  Jacob. 
TJie  Israelitish  nation,  which  under  Mie 
Messianic  reign  would  embrace  all  of 
spiritual  Israel,  the  partakers  of  Abra- 
ham's faith,  whether  Jews  or  Gentiles, 
Rom.  4  :  16 ;  Gal.  3  :  7-9,  29.  For  ever. 
Perpetually.  What  is  declared  posi- 
tively in  this  clause  is  declared  nega- 
tively in  the  next,  and  of  his  king- 
dom there  .shall  be  no  end.  The 
perpetuity  of  this  reign  shows  that  it  is 
»piritual  in  its  nature.  "A  dominion 
4 


which  extends  beyond  all  time  cannjt, 
at  tlie  same  time,  be  conceived  as  limited 
by  political  boundaries," — Olshausen. 
He  shall  reign  in  the  hearts  of  his  peo- 
ple and  as  their  King,  ch.  17  :  21 ;  Dan. 
2  :  44;  7  :  14;  Rev.  7  :  10-12;  11  :  15. 
This  is  entirely  consistent  with  1  Cor. 
15  :  24,  where  we  are  taught  that  Christ 
will  deliver  up  his  mediatorial  kingdom 
when  all  the  redeemed  shall  be  gathered 
in,  and  all  his  enemies  subdued.  But 
his  headship  and  sovereignty  over  his 
people  shall  continue  for  ever. 

34.  This  inquiry,  unlike  that  of  Zach- 
ariah,  was  not  prompted  by  unbelief. 
It  was  perfectly  natural  and  reasonable. 
The  language  of  the  angel  implied  an 
immediate  accomplishment.  'The  con- 
nection implies  that  Mary  asked  with  a 
believing  heart,  but  wishing  light  on 
what  was  mysterious.  She  wished  to 
know  how  the  promise  could  be  fulfilled, 
as  she  was  yet  unmarried.  Her  ques- 
tion shows  that  she,  like  other  Jews, 
expected  the  Messiah  to  be  born  by 
natural  generation,  and  afterward  to  be 
brought  into  peculiar  association  with 
God. 

35.  The  angel  solves  her  difliculty. 
Her  question,  asked  in  a  believing  and 
childlike  spirit,  was  not  displeasing  to 
the  angel.  He  saw  that  it  was  such  as 
God  could  apijrove.  The  Holy  Spirit. 
"As  Christ  was  the  Son  of  the  Father, 
and  begotten  by  him  (John  1  :  14),  this 
must  be  interpreted  of  the  divine  influ- 
ence or  energy  exerted  through  the 
agency  of  the  Holy  Spirit.  As  the 
Holy  Spirit  did  not  create  the  world, 
but  only  moved  upon  the  chaotic  mass, 
bringing  order  out  of  confusion,  so 
Christ  was  not  begotten  of  the  Holy 
Spirit,  although  the  energy  and  influ- 
ence of  the  Spirit  was  instrumentally 
employed  in  the  conception  of  Mary. 
That  this  is  the  true  sense  of  this  mys- 
terious passage  appears  evident  from 
the  next  claus'^,  the  power  of  the 
Highest,   where   in  the   original  the 


88 


LUKE  I. 


B.  C.  6 


thee:  therefore  also  ^tliat  holy  thing  which  shall  ^  Job  14. 4 ;  is.53.9. 

be  born  of  thee  shall  be  called  'the  Son  of  God.  '^^ohn^'i?^^-^2o: 

36  And,  behold,  thy  cousin  Elisabeth,  she  hath  also  con-  3i ;  Ac.  8. 37-  Ro! 

ceived  a  son  in  her  old  age :  and  this  is  the  sixth  ^-  ^• 


omission  of  the  article  refers  it  to  the 
divine  power  in  general,  and  not  spe- 
cifically to  that  of  the  Holy  Spirit." — 
Dr.  J.  J.  Owen.  There  seems  to  be  an 
alhision  to  Gen.  1:2;  the  agency  of  the 
Holy  Spirit  was  connected  with  the  new 
creation  in  Christ  as  with  the  old.  Nor 
should  we  lose  sight  of  the  Holy  Spirit 
as  a  sanctifier  who  separated  and  sanc- 
tified Christ's  human  nature  from  the 
first  moment  of  its  conception,  and  pre- 
served it  fi-om  all  taint  of  sin.  Until 
the  Saviour's  birth  we  may  conceive 
Mary  to  have  been  imder  the  wonderful 
power  of  the  Spirit.  The  expressions 
Holy  Spirit  and  power  of  the  Highest 
are  parallel  and  explanatory  of  each 
other.  The  power  of  the  Godhead 
came  in  connection  with  that  of  the 
Holy  Spirit.  So  also  are  the  connected 
expressions,  come  upon  thee  and  over- 
thadoio  thee. 

Shall  overshadow  thee  and  rest 
upon  thee.  As  a  cloud  casts  its  shadow 
and  surrounds  the  mountain-top,  so  the 
energy  of  the  divine  Spirit  should  be 
exerted  and  rest  upon  Mary  to  produce 
a  result  unknown  since  the  creation  of 
man.  The  angel  thus  states  a  myste- 
rious fact,  and  leaves  it  there.  Nothing 
is  said  to  satisfy  an  idle  or  vain  curiosity. 

Therefore  also  that  holy  thing, 
holy  offspring  or  Holy  One,  as  begotten, 
in  his  human  nature,  not  of  a  human 
parent,  but  of  God.  Compare  ch.  3  :  38. 
It  was  necessary  that  Christ  should  be 
born  of  a  woman  to  be  actually  man 
(Gal.  4 : 4),  and  it  was  equally  necessary 
that  he  should  be  holy  that  his  li^ 
might  not  be  forfeited  to  the  law,  but 
voluntarily  surrendered  as  a  ransom  for 
us,  and  that  he  might  reunite  us  to  God. 
Of  thee  should  be  omitted,  according 
to  the  highest  critical  authorities.  Shall 
be  called,  shall  not  only  be,  but  shall 
be  recognized  as,  the  Sou  of  God. 
Compare  on  ver.  32.  The  angel  gives 
a  physical  reason  why  Jesus  should  be 
thus  called,  recognized,  and  acknow- 
ledged —  namely,  having  no  human 
Father ;  God,  his  Father,  and  that  too 
of  \  is  humanity.  This,  however,  is  not 
the  only  reason.     Notice  here  the  force 


of  also,  pointing  toward  divine  Son- 
ship,  and  hence,  though  obscurely,  it 
may  be,  to  the  union  of  humanity  and 
divinity.  Luke,  however,  in  his  Gospel, 
specially  presents  the  human  side  of 
Christ.  The  title  Son  of  God  had  been 
given  to  the  Messiah,  and  intimated  his 
divinity,  Ps.  2:7;  45  :  6,  7 ;  Isa.  9:6; 
Jer.  23  :  5,  6 ;  Mic.  5:2.  In  the  New 
Testament  it  most  commonly  denotes, 
includes,  or  implies  the  eternal  exist- 
ence which  Christ  has  with  the  Father, 
Matt.  16  :  16;  Mark  1:1;  John  1  :  34; 
Acts  9  :  20 ;  Rom.  1  :  4,  etc.  The  Jews 
appear  to  have  applied  this  title  to 
the  Messiah  in  a  subordinate  sense; 
they  ought  to  have  understood  their 
own  Scriptures,  but  in  their  wilful 
blindness  they  did  not,  and  they  cru- 
cified Jesus  for  applying  the  title  in  its 
fulness  to  himself.  Compare  John  7  : 
26,  27,  31 ;  10  :  30-36 ;  19  :  7 ;  Luke  22  : 
69-71.  As  in  ver.  32,  so  here,  we  are 
not  to  suppose  that  Mary  entered  into 
its  full  meaning;  she  may  now  have 
caught  a  deeper  view.  The  life,  teach- 
ings, miracles,  and,  above  all,  the  resur- 
rection, of  Jesus  prove  his  Sonship, 
Rom.  1:4;  Acts  13  :  33.  In  the  tri- 
umphs of  his  kingdom  it  will  be  further 
publicly  demonstrated  and  manifested, 
Phil.  2  :  11, 

36.  The  angel  in  kindness  announces 
to  her  the  wonderful  fact  regarding 
Elisabeth,  which  thus  far  seems  to  have 
been  known  only  in  the  family  of  Zach- 
ariah,  ver.  24.  It  was  graciously  given 
to  a  believing  heart,  and  would  serve 
as  a  sign  or  token  to  confirm  her  faith. 
Thy  consin.  Rather,  Thy  kinswoman. 
The  original  merely  states  that  she  was 
a  relative.  We  have  no  means  of  know- 
ing her  exact  relationship.  Elisabeth 
was  of  the  ti'ibe  of  Levi  and  of  the  fam- 
ily of  Aaron,  ver.  5.  Intermarriages 
with  other  tribes  were  common,  and 
were  prohibited  only  when  it  might 
remove  inheritances.  Num.  36  :  6,  7. 
Aaron  himself  married  into  the  tribe 
of  Judah,  Ex.  6  :  23.  Compare  2  Chr. 
22  :  11.  No  argument  can  therefore  be 
drawn  from  this  against  the  belief  that 
Mary  was  of  the  house  of  David.     Hei 


B.  C.  6. 


LUKE  I. 


39 


•ch.18.  27;  Num. 
11.  23;  Jer.  32. 
17 ;  Ro.  4.  21. 


87  month  with  lier  who  was  called  barren.     For  'with 
God  nothing  shall  be  impossible. 

38  And  Mary  said,  Behold  the  handmaid  of  the  Lord  ; 
be  it  unto  me  •'according  to  thy  word.     And  the   ''Ps.  119. 38. 
angel  departed  from  her. 

Mary's  visit  to  Elisabeth,  and  her  song  of  praise. 

39  And  Mary  arose  in  those  days,  and  went  into  the 


mother  or  grandmother  may  have  been 
from  the  house  of  Aaron,  or  the  mother 
of  Elisabeth  may  have  been  from  the 
house  of  David.  This  matters  not,  so 
long  as  Mary's  father  was  a  descendant 
of  David.  The  sixth  month,  indicat- 
ing the  diflerence  between  the  ages  of 
John  and  Jesus.  Called  barren,  im- 
plying a  certain  popular  reproach.  See 
on  ver.  25. 

37.  The  angel  again  reminds  her  of 
the  promise  and  power  of  God,  which 
were  better  grounds  of  assurance  than 
any  sign  could  be.  Nothing,  no  word 
at  all,  very  nearly  equivalent  to  nothing 
at  all.  By  a  Hebraistic  usage  ivord  is 
sometimes  used  in  the  sense  of  thing,  so 
far  as  it  may  refer  to  a  thing  spoken  of 
or  expressed  in  words,  ch.  1  :  65 ;  2  :  15. 
Here  the  special  reference  is  to  the 
promise.  Hence,  no  word  of  promise. 
Shall  be  impossible.  The  future 
has  special  reference  to  the  prediction 
which  the  angel  had  made.  It  how- 
ever expresses  a  general  truth,  shall  be 
and  ia  impossible.  There  is  a  similarity 
of  expression,  and  some  see  au  allusion 
to  Gen.  18  :  14:  "Is  anything  too  hard 
for  Jehovah  ?" 

38.  Behold  the  handmaid,  the 
maid-servant,  of  the  Lord,  the  lan- 
guage of  humility,  faith,  and  entire 
submission.  She  humbly  recognizes 
herself  as  servant,  but  makes  no  pro- 
testations of  unworthiness.  Without 
further  inquiry,  and  not  yielding  to 
doubt,  she  resigns  herself  wholly  to 
God,  assured  of  his  protection  and  de- 
liverance, though  much  danger  and  re- 
proach were  before  her.  See  on  Matt. 
1  :  19,  Be  it  unto  me,  etc.  She 
accepts  prayerfully,  thankfully,  and  in 
expectation.  Compare  David's  assent 
in  2  Sam.  7  :  25.  Contrast  Mary's  faith 
with  Eve's  unbelief,  also  with  the 
unbelief  of  Zachariah.  He,  an  aged 
priest,  with  long  experience,  yet  doubts ; 
she,  with  youthful  inexperience,  yet 
believes  a  greater  mystery.    Her  con- 


ception may  very  properly  be  dated 
from  this  entire  yielding  up  of  herself 
to  God  and  to  the  accomplishment  of 
his  purposes.  The  Holy  Spirit  had 
already  come  upon  her.  By  her  faith 
also  the  prediction  was  to  be  accom- 
plished. Compare  Heb.  ch.  11.  Alford 
says  truly,  "  She  was  no  unconscious 
vessel  of  the  divine  will,  but  (ver.  45)  in 
humility  and  faith  a  fellow-worker 
with  the  purpose  of  the  Father,  and 
therefore  her  own  unity  with  that  pur- 
pose was  required,  and  is  here  re- 
corded." 

39-56.  Mary's  Visit  to  Elisabeth. 
Elisabeth's  welcome  and  blessing. 
Man-y's  song.  Some  suppose  that  the 
events  in  Matt.  1  :  18-25  must  have 
occurred  before  this  visit.  But  this  is 
altogether  improbable.  Mary's  remain- 
ing with  Elisabeth  about  three  months 
(ver.  56),  and  the  birth  of  John  after 
her  departure  (ver.  57),  show  that  Mary 
must  have  gone  to  Elisabeth  soon  after 
the  visit  of  the  angel.  There  was 
therefore  not  sufficient  time  previous  to 
this  for  the  occurrence  of  those  events. 

39.  In  those  days.  Luke  had  just 
given  a  definite  note  of  time,  vers.  26, 
36.  Mary  probably  went  as  soon  aa 
she  could  get  ready.  Her  going  with 
haste  indicates  this.  See  preceding 
paragraph.  Her  journey  and  eager 
haste  reveal  something  of  her  heart — 
1  er  implicit  faith  in  the  anger's  mes- 
sage regarding  Elisabeth  and  herself, 
her  joy,  and  her  longing  desire  to  com- 
mune with  Elisabeth  and  learn  every 
particular  concerning  these  wonderful 
events.  Days  of  trial  were  before  her. 
She  could  not,  according  to  Eastern 
custom,  communicate  with  Joseph  ex- 
cept through  others.  In  humble  reli- 
ance she  waits  her  vindication  from 
God.  But  no  human  being  could  so 
enter  into  her  case  and  give  her  sym- 
pathy and  counsel  as  Elisabeth.  She 
therefore  hastens  to  her  through  a  long 
and  perilous  journey. 


40 


LUKE  I. 


B.  C.  b. 


40  hill  country  with  haste,  "into  a  city  of  Juda;  and   'Jos. 21.9-11. 
entered  into  the  house  of  Zacharias,  and  saluted  Elis- 

41  abeth.  And  it  came  to  pass,  that,  when  Elisabeth 
heard  the  salutation  of  Mary,  the  babe  leaped  in  her 
womb.   And  Elisabeth  was  filled  with  the  Holy  Spirit : 


Into  the  hill-country  (of  Judea, 
ver.  65),  running  through  the  centre  of 
Judah  from  north  to  south,  extending 
a  few  miles  below  Hebron,  where  it 
reaches  its  highest  level.  Compare  Dr. 
Farrar  on  Palestine,  quoted  on  ver.  5. 
Joshua  enumerates  thirty-eight  cities 
as  belonging  to  the  mountains  of 
Judah,  Josh.  15  :  48-60.  The  ruins 
which  now  are  seen  on  almost  every 
hill-top  show  that  at  a  later  period 
there  must  have  been  many  more  than 
these.  A  city  of  Juda.  Reland 
and  Eobinson  suppose  that  Juda  is  a 
softened  form  for  Jitta — that  is,  Juttah  in 
Joshua  21  :  16,  a  city  of  priests  south 
of  Hebron.  A  modern  town  named 
Jutta  is  found  in  that  neighborhood. 
But  this  supposition  lacks  positive  evi- 
dence. No  trace  of  such  a  reading  as 
Juta  occurs  in  any  ancient  manuscript. 
Besides,  Juda  could  hardly  have  been 
put  for  Juttah,  for  the  names  have 
little  or  no  etymological  relation  to  each 
other  in  the  original  Hebiew.  Many 
others  have  supposed  Hebron  to  have 
been  the  city,  which  was  a  city  of  the 
priests.  Josh.  21  :  11.  But  there  were 
other  cities  of  the  priests  in  the  hill- 
country  of  Judah.  Besides,  Luke  would 
most  likely  have  named  so  important  a 
place  as  Hebron.  Luke's  indefinite 
manner  indicates  either  a  less  important 
place  or  more  probably  that  he  was 
not  himself  acquainted  with  its  name. 
Luke  tells  us  all  we  can  know  about  it ; 
its  name  and  place  must  remain  un- 
certain. The  distance  from  Nazareth 
must  have  been  from  eighty  to  a  hun- 
dred miles — a  tiresome  and  even  danger- 
ous journey  of  four  or  five  days.  This 
journey  was  certainly  not  in  company 
with  Joseph,  but  very  likely  with  his 
consent;  and  as  it  was  considered  im- 
proper for  a  siugle  or  betrothed  female 
to  travel  alone,  she  doubtless  went 
with  friends.  Some  may  have  been 
going  up  to  Jerusalem  to  the  feast  of 
dedication,  which  occurred  in  Decem- 
ber, who  could  have  sent  her  from 
thence  in  company  of  others.  See 
ehronological    note,   ver.  5.     But  all 


diflSculties  connected  with  her  jour- 
ney gave  way  before  her  ardent  and 
earnest  longing  to  see  Elisabeth.  "  Ex- 
traordinary circumstances  justify  ex- 
traordinary measures." — Van  Oosteb- 

ZEE. 

40.  Saluted  Elisabeth.  There 
were  various  forms  of  salutation  among 
the  ancient  Hebrews,  such  as — "  God  be 
gracious  to  thee,"  Gen.  43 :  29 ; "  Jehovah 
be  with  you,"  "Jehovah  bless  thee," 
Ruth  2:4;  "  Blessed  be  thou  of  Jeho- 
vah," Rutb  3  :  10.  At  a  later  period 
such  salutations  became  common,  as — 
"  Peace  be  to  thee,"  Dan.  10  :  19  ;  Luke 
24  :  36 ;  "  Peace  be  to  this  house," 
ch.  10  :  5.  The  salutation  "  hail,"  or 
"  all  hail,"  was  common,  ver.  28 ;  Matt. 
28  :  9.  The  salutation  of  Mary  would 
be  becoming  the  circumstances,  with 
such  reverence  as  youth  should  give  to 
age  and  superior  station,  and  with  such 
language  as  would  indicate  her  know- 
ledge of  God's  blessing  upon  Elisabeth. 
The  reply  of  Elisabeth  really  suggests 
this.  Salutations  were  accompanied 
with  gestures  and  movements  of  the 
body  expressive  of  reverence  and  hu- 
miliation, varying  according  to  the  dig- 
nity of  the  person  saluted,  and  some- 
times with  a  kiss. 

41.  When  Elisabeth  heard,  etc. 
Rather,  As  Elisabeth  heard  the  salutn- 
tion.  This  really  precludes  the  idea 
that  Mary  rehearsed  what  the  angel 
had  said  to  her,  as  some  have  supposed. 
The  salutation  and  the  woTiderful  phe- 
nomena attending  Elisabeth  were  almost 
simultaneous.  The  narrative  implies 
that  there  had  been  no  communication 
between  them  about  recent  events. 
Mary  appears  to  have  known  nothing 
of  Elisabeth  beyond  what  the  angel 
had  informed  her,  and  Elisabeth  was 
ignorant  of  Mary's  condition.  Both 
were  taught  by  the  Spirit.  Filled 
Avith  the  Holy  Spirit.  Not  with 
his  ordinary  graces,  but  by  his  extraor- 
dinary influence  and  presence,  revealing 
to  her  Mary's  offspring  as  her  "  Lord," 
and  inspiring  her  to  utter  prophetic 
truth. 


B.  0.  6. 


LUKE  I. 


41 


42  and  she  spake  out  with  a  loud  voice,  and  said,  «  Blessed   *  ^^Y-'  ps'  S'  ^ 
art  thou  among  women,  'and  blessed  is  the  fruit  of   .ps.'45.2';7'2.i7-i9 

43  thy  womb.   And  whence  is  this  to  me,  that  the  mother 

44  of  my  Lord  should  come  to  me  ?  For,  lo,  as  soon  as  the 
voice  of  thy  salutation  sounded  in  mine  ears,  the  babe 

45  leaped  in  my  womb  for  joy.  And  blessed  is  she  that 
believed :  for  there  shall  be  a  performance  of  those 
things  which  were  told  her  from  the  Lord. 

46  And  Mary  said,  'My  soul  doth  magnify  the  Lord, 


'Ps.  35.  9. 


42.  With  a  loud  voice,  in  sacred 
transport,  so  that  she  could  be  heard 
throughout  the  house.  Blessed  art 
thou,  etc.  Mary  is  welcomed  by  the 
same  salutation  as  that  addressed  to  her 
by  the  angel,  ver.  28.  Compare  a  sim- 
ilar blessing  upon  Joel,  Judg.  5  :  24. 
The  special  reason  why  Mary  was 
blessed  was  because  her  child  was 
blessed.  The  pronouncing  of  this  bless- 
ing implies  no  other  superiority  than 
that  of  age,  Heb.  7:7.  It  was  meet 
that  the  aged  Elisabeth,  under  the  guid- 
ance of  the  Holy  Spirit,  should  bless  her 
young  friend.  So  John  afterward  bap- 
tized Jesus. 

43.  Elisabeth  humbly  expresses  her 
conscious  inferiority  to  Mary.  Whence 
is  this  to  me  ?  How  has  this  happened 
to  me  ?  How  comes  it  to  pass  that  so 
unexpected  an  honor  is  conferred  upon 
me?  Mother.  No  longer  spoken  of  as 
virgin.  Of  my  Lord.  Elisabeth  would 
only  have  thus  spoken  with  reference  to 
his  divinity,  and  under  the  enlighten- 
ment of  the  Spirit.  She  uses  the  title 
that  David  uses  (Ps.  110  :  1),  and  whicii 
has  become  of  common  use  among 
Christians.  Compare  the  reference  of 
the  woi"d  "  Lord"  to  Christ  in  ver.  17. 

44.  Elisabeth  states  the  reason  why 
she  knew  Mary  to  be  the  mother  of  the 
Messiah.  She  well  kucAv  that  her  own 
offspring  would  be  the  forerunner,  and 
that  the  Messiah  would  soon  follow 
after,  ver.  17.  The  Spirit  led  her  to  un- 
derstand the  wonderful  token  given  her. 

45.  Elisabeth's  language  passes  into 
the  third  person,  and  in  the  spirit  of 
prophecy  she  pronounces  Mary  happy 
and  extols  her  faith.  Blessed.  A  dif- 
ferent word  from  that  translated  blessed 
in  vers.  28,  42.  This  word  means  happy 
— happy  in  her  present  relations  and  in 
her  destiny.  She  was  already  in  this 
hapi:)y  state  and  in  the  way  to  future 
blessedness.     Is  she  that  believed. 


Her  chief  happiness,  ch.  11  :  28.  How 
unhappy  was  Zachariah,  who  did  not 
immediately  believe  God's  word,  and 
who  thus  incurred  the  divine  displea- 
sure, and  was  constantly  reminded  of 
it  by  his  deafness  and  dumbness !  Elis- 
abeth must  have  been  deeply  impressed 
with  Mary's  faith  in  contrast.  The  great- 
ness of  that  faith  seems  to  fill  her  soul 
with  admiration.  It  was  only  by  the 
Holy  Spirit  that  she  knew  of  that  faith. 
Such  language  revealed  to  Mary  that 
Elisabeth  knew  her  circumstances,  and 
that  she  need  not  tell  her  story.  For 
there  shall  be,  etc.  If  the  original 
be  thus  rendered,  then  we  have  here  the 
reason  why  Mary  is  thus  pronounced 
happy.  But  "  if  Elisabeth  meant  to 
point  out  the  superior  felicity  of  Mary 
on  account  of  her  faith,  she  would  never 
have  specified  a  circumstance  which 
happened  equally  to  her  who  believed 
and  to  him  (Zachariah)  who  did  not 
believe,  for  to  both  there  was  a  per- 
formance of  those  things  which  had 
been  told  them  from  the  Lord." — Dk. 
George  Campbell.  With  the  larger 
number  of  the  learned,  I  prefer  to  trans- 
late, Happy  is  she  that  believed  that  there 
shall  be  a  performance,  or  fulfilment,  etc. 
The  fulfilment  of  the  word  of  the  Lord 
by  the  angel  (vers.  31-35)  had  already 
commenced.  Mary  was  already  happy 
both  in  her  unshaken  faith,  and  also  in 
the  beginning  of  its  realization.  This 
inspired  language  of  Elisabeth,  and  es- 
pecially this  recognition  of  the  inner 
experience  of  Mary's  soul,  not  only 
confirmed  Mary's  faith,  but  also  pro- 
duced such  an  exaltation  of  feeling  that 
under  the  guidance  of  the  Holy  Spirit 
she  broke  forth  into  a  hymn  of  praise. 
46.  In  holy  ecstacy  Mary  utters  a 
song  of  joy,  some  expressions  of  which 
are  borrowed  from  Hannah's  song  in 
1  Sam.  2  :  1- 10.  Compare  the  humble 
expressions  »f  David  in  2  Sam.  7  :  18- 


42 


LUKE  I. 


B,  C.  6 


47  And  my  spirit  hath  rejoiced  ^iu  God  my  Saviour. 

48  For  ''he  hatli  regarded  the  low  estate  of  liis  hand- 

maiden. 
For,  behold,  from  henceforth  'all  generations  shall 
call  me  blessed. 

49  For  ''he  that  is  mighty  'hath  done  to  me  great  things ;   'P^.  71. 19 ;  126. 8. 

and  "  holy  is  his  name. 

""  Ex.  15. 11 ;  1  Sam.  2.  2 ;  Ps.  111.  9. 


t  Is.  12.  2 ;  Hab.  5 

18. 
h  1  Sam.  1.  11 ;  Is 

57.   15;    Mic.  4 

6,7. 
'  Mai.  3.  12. 
k  Ps.  24. 8 ;  Is.  63. 1 


21.  Mary  was  doubtless  familiar  with 
many  of  the  lyrics  of  the  Old  Testa- 
ment. Having  her  soul  imbued  with 
their  spirit,  her  thoughts  clothe  them- 
selves in  their  words.  Filled  with  the 
Spirit,  her  expressions  are  not  mere 
quotations,  but  the  inspired  utterances 
of  joyful  gratitude  and  of  prophetic 
faith.  Her  hymn  was  not  of  the  old 
but  of  the  new  dispensation;  some  ex- 
]n'essions  from  the  former  were  made 
radiant  with  the  glorious  light  of  the 
latter.  It  appears  to  have  the  rhyth- 
mical structure  and  parallelism  of  He- 
brew poetry.  It  has  been  variously 
divided  into  three  or  four  stanzas.  I 
suggest — first  stanza,  containing  three 
parallels  or  verses,  vers.  46-50 ;  second 
stanza,  with  three  verses,  vers.  51-53  ; 
third  stanza  of  a  single  verse,  vers. 
64,  55. 

My  soul.  I,  myself;  her  inner 
being.  Doth  magnify.  Praise,  extol. 
Compare  Ps.  31  :  7  ;  69  :  30.  The  Latin 
translation  of  this  word  has  given  the 
name  Magnijicat  to  this  song  of  Mary. 
The  Lord.    God,  Jehovah. 

47.  My  spirit,  corresponds  to  "  my 
soul"  in  the  preceding  verse,  both 
words  meaning  my  whole  inner  being. 
Some  find  here,  as  well  as  in  1  Thess. 
9  :  23,  a  recognition  of  a  threefold 
nature,  body,  soul,  and  spirit ;  soul  re- 
ferring to  the  lower  animal  nature,  the 
sentiments,  passions,  and  vital  bodily 
powers ;  the  spirit  to  the  higher  moral 
and  rational  powers  of  man.  I  am  not 
disposed  to  press  this  distinction  very 
closely  here.  Mary  uses  the  popular 
and  emotional  language  of  Hebrew 
poetry,  without  particular  reference  to 
philosoi)hical  distinctions.  The  words 
seem  to  largely  overlap  each  other  in 
their  meaning,  and  together  denote  the 
whole  internal  man.  Hath  rejoiced. 
A.  strong  expression ;  Mt/  spirit  exulted, 
leaped  for  joy,  referring  to  recent  past 
experience,  of  which  she  is  now  par- 
taker.   In  God  my  Saviour.    Mary 


confesses  herself  a  sinner,  her  need  oi 
a  Saviour,  proclaiming  her  personal 
interest  and  rejoicing  in  him.  In  the 
Bible,  God  is  never  called  the  Saviour  of 
angels  or  of  holy  beings.  She  exults 
in  God  as  her  Saviour  not  merely  from 
a  state  of  earthly  obscurity,  but  as 
bringing  to  her  spiritual  salvation 
through  the  promised  Messiah.  How 
opposed  is  this  to  the  late  papal  dogma 
of  immaculate  conception ! 

48.  For,  or  Becatise.  This  verse 
and  the  next  give  the  reason  of  Mary's 
praising  God.  Hath  regarded,  or 
looked  upon,  the  low  estate,  the 
humble  condition.  The  reference  is  to 
her  humble  station.  The  family  of 
David  was  at  this  time  in  an  obscure 
condition,  and  she  and  Joseph  living  in 
despised  Nazareth.  John  1  :  46 ;  Isa. 
11:1;  Amos  9:11.  The  api)lication  of 
the  words,  however,  does  not  necessarily 
stop  with  her  external  station.  Speak- 
ing, as  she  did,  under  the  iusi^iration 
of  the  Holy  Spirit,  and  catching  views 
of  the  spiritual  blessings  and  exaltation 
of  the  Messiah,  her  words  imply  a  low- 
liness of  heart  and  a  conscious  un worthi- 
ness of  so  great  happiness  as  God  had 
bestowed  upon  her.  She  says  nothing 
of  her  own  deservings,  but  ascribes  all 
to  the  unmerited  mercy  of  God,  ver.  49. 

For,  behold.  The  interjection  calls 
attention  to  a  most  striking  reason  for 
the  preceding  declaration.  All  gener- 
ations, Jews  and  Gentiles,  to  the  end 
of  time.  Similar  was  the  promise  to 
Abraham :  "  All  the  nations  of  the  earth 
shall  be  blessed  in  him,"  Gen.  18  :  18. 
Blessed.  Happy,  as  in  ver.  45.  Ro- 
manists quote  this  text  in  support  of 
their  worship  of  Mary,  hut  without 
reason.  Nothing  is  here  said  or  im- 
plied of  worship.  There  is  no  allusion 
to  the  title  "  Blessed  Virgin  "  given  her 
by  Eomauists.  There  is  no  more  rea- 
son to  worship  her  than  to  worship 
Abraham. 

49.  For,     or     Because,    introduce! 


B.  C.  6. 


LUKE  I. 


43 


50  And  "his  mercy  is  on  tliem  that  fear  him  from  gene-  "Ge.  17.  7;  Ex.  20. 

ration  to  generation.  ^  '•  ^^-  ^°^- "'  ^^• 

51  "He  hath  showed  strength  with  his  arm ;  'Ex.  15.  6 ;  Ps.  98. 
PHe  hath  scattered  the  proud  in  the  imagination  of  pp^u^i^sV^'iPet 

their  hearts.  5. 5.'  '     ' 

52  'He  hath  put  down  the  mighty  from  their  seats,  and  'J<5|^  ^^  ]i;    Ps. 

exalted  them  of  low  degree. 

53  'He  hath  filled  the  hungry  with  good  things; 


107.  40,  41. 


1  Sam.  2.  5;  Ps. 
107.  9:  John  6.35. 


another  reason  for  her  exultation  in 
vers.   46,  47.     He   that   is   mighty, 

the  mighty  One,  Isa.  1  :  24 ;  30  :  29. 
Hath  done,  etc.  Rather,  Did  great  or 
vionderful  things  for  me.  The  word 
translated  great  includes  here  the  addi- 
tional idea  of  wonderful,  Acts  2:11; 
Ps.  71  :  19.  With  awe  Mary  speaks  of 
(ie  mighty  God  whose  presence  and 
sovereign  power  had  been  manifested 
to  her,  and  who  had  wrought  a  miracle 
equal  to  that  of  the  first  creation. 
And  holy  is  his  name.  She  loses 
sight  of  herself  and  bursts  forth  into 
a  general  ascription  of  praise.  God 
is  her  only  object  of  worship.  Name 
represents  God's  being,  as  he  has  re- 
vealed himself  to  men — holy  in  his 
nature,  in  his  perfections,  in  his  de- 
signs, manifestations,  and  works,  and 
especially  in  that  great  and  wonderful 
work  by  which  she  would  become  the 
mother  of  the  Messiah. 

50.  Connected  with  his  holiness  is 
his  mercy,  his  kindness,  pity,  com- 
passion to  the  needy.  The  proper 
order  of  the  words  is,  And  his  mercy  is 
from  generation  to  generation — that  is, 
for  all  time.  On  them.  Rather,  to 
them  that  fear  him,  the  godly,  the 
righteous.  Mary  rejoices  not  only  in 
God's  mercy  to  herself,  but  to  others 
of  all  nations  and  all  time.  Notice  the 
causes  of  Mary's  rejoicing  in  this  and 
in  the  last  verse — God's  great  and 
wonderful  work,  his  holiness,  and  his 
mercy,  all  connected  with  the  coming 
and  blessing  of  the  Messiah. 

51.  In  this  and  the  following  verses 
Mary  further  recognizes  God's  sovereign 
power  and  grace.  He  hath  showed 
strength.  This  should  not  be  trans- 
lated, "  He  is  wont  to  show  strength," 
but,  He  wrought  strength,  or  might, 
mighty  deeds.  Mary  not  only  glances 
at  the  wonders  which  God  had  wrought 
of  old,  but  prophetically  catches  a  view 
of  the  triumphs  of  Christ's  kingdom. 


and  in  the  spirit  of  prophecy  celebrates 
them  as  already  accomplished.  This 
best  explains  the  use  of  the  indeiinite 
past  tense  in  this  and  the  three  follow- 
ing verses.  Compare  Isa.  59  :  16.  He 
hath  scattered.  He  scattered.  He 
discomfits  the  haughty,  defeating  their 
plans  and  bringing  to  naught  the 
devices  of  their  hearts.  Thus  he  did  to 
Pharaoh,  Sennacherib,  Haman,  Julian, 
and  thousands  since  their  day.  Im- 
agination, thoughts,  devices.  Com- 
l^are  Isa.  44  :  25. 

52.  He  hath  put  down,  etc. 
Rather,  He  cast  doiun  princes  from 
thrones.  Thus  it  was  with  Nebuchad- 
nezzar and  Belshazzar,  Dan.  4  :  25  ;  5  : 
30 ;  the  Herod  dynasty ;  the  Roman 
power.  In  prophetic  vision  she  sees  all 
anti-Messianic  powers  overthrown,  and 
with  such  certainty  that  she  speaks  of 
it  as  already  accomplished. 

And  exalted  them,  etc.,  those  of 
obsc^ure  and  humble  condition.  The 
social  position  of  two  classes  seems  to  be 
specially  referred  to  in  this  verse ;  but 
we  must  not  entirely  discard  the  imjilied 
idea  of  haughtiness  in  the  one  and 
humility  in  the  other.  Judgment  and 
mercy  go  together.  He  that  casts  down 
the  great  and  haughty  raises  up  the 
obscure  and  humble.  The  cases  of  Saul 
and  David  were  good  illustrations  in 
the  past,  2  Sam.  7:8;  Ps.  78  :  70.  In 
the  coming  of  the  Messiah  Israel's  op- 
pressors are  to  be  humbled,  and  evil 
throughout  the  earth  is  to  be  ultimately 
overthrown,  Ezek.  21  :  27 ;  Dan.  2  :  44. 

53.  The  same  general  idea  as  in  the 
preceding  verse,  but  different  imagery. 
The  hungry  .  .  .  the  rich.  Outward 
condition  here  implies  the  character 
often  connected  with  it.  Compare  1 
Cor.  1  :  26-28 ;  Luke  6  :  21 ;  16  :  24 ; 
Rev.  3  :  17.  The  first  clause  of  this 
verse  is  similar  to  Ps.  107  :  9.  God  in 
the  exercise  of  his  sovereign  power  and 
grace  is  no  respecter  of  persons.     The 


u 


LUKE  I. 


B.  C.  6. 


And  'the  rich  he  hath  sent  empty  away.  'ch.  6.24;i8.ii-i4. 

54  He  hath  holpen  his  servant  Israel,  'in  remembrance  'is.  63.  7-16;  Jer. 

of  Aw  mercy,  31. 3. 20 ;  Mic  7. 

55  °(As  he  spake  to  our  fathers,)  to  Abraham,  and  to  »Ge!i2. 3;r8. 105. 

his  seed  for  ever.  ^^'^'•J^-Jh^''.'' 

56  And  Mary  abode  with  her  about  three  months,  and 

returned  to  her  own  house. 


Ro.  11.  28; 
3.  16. 


Birth  of  John  the  Baptist ;  and  his  father's  prophetic  hymn, 

57  NOW  Elisabeth's  full  time  came  that  she  should 

58  be  delivered ;  and  she  brought  forth  a  son.     And  her 
neighbors  and  her  cousins  heard  how  the  Lord  had 
showed  great  mercy  upon  her;  and  *they  rejoiced   "^er.  14. 
with  her. 

59  And  it  came  to  pass,  that  ^on  the  eighth  day  they  ''Ge.  ^17.  12;  Le 
came  to  circumcise  the  child;  and  they  called  him 


12.3. 


phrase,  sent  empty  away,  denotes 
peremptory  dismissal,  empty-handed. 
The  parable  of  the  Pharisee  and  publi- 
can affords  a  good  illustration,  ch.  18  : 
9-14. 

54.  Hath  holpen.  Eather,  He 
helped.  Mary  as  a  prophetess  sees  the 
Messiah  already  come  and  the  promise 
fulfilled.  His  servant  Israel,  Israel, 
his  servant  or  child,  representing  spirit- 
ual Israel,  whether  Jews  or  Gentiles, 
Gal.  3  :  7.  Israel  was  in  a  low  condi- 
tion, both  temporally  and  spiritually. 
In  remembrance,  etc.  Literally,  To 
remember  mercy ;  that  he  might  remem- 
ber mercy,  which  he  had  promised,  to 
Abraham  and  his  seed  for  ever.  This 
presents  the  reason  of  these  great  de- 
liverances and  blessings  which  Mary 
had  been  celebrating,  namely,  God's 
gracious  designs  of  mercy,  which  he 
tiad  promised  to  the  fathers. 

55.  As  he  spake  to  our  fathers. 
A  i)arenthetical  clause,  referring  tc  the 
patriarchs  and  to  David,  from  whom 
the  Messiah  was  to  descend.  Matt.  1  : 
1;  Gen.  22  :  16-18;  Ps.  110  :  1.  Cora- 
pare  verses  70-73.  To  Abraham  and 
his  seed  for  ever — that  is,  to  all  gen- 
erations. Compare  the  similar  language 
in  Ps.  98  :  3  and  Mic.  7  :  20.  The  bless- 
ings were  designed  for  Abraham  and  his 
spiritual  descendants  for  ever.  Some 
would  join  for  ever  with  to  remember 
mercy,  making  prominent  the  faithful- 
ness, the  uuc-hauging  and  everlasting 
mercy,  of  God.  But  it  is  more  natural 
to  join  it  with  seed,  as  above,  intimating 
that  the  blessing  of  the  Messiah  was  to 


be  extended  to  the  whole  world  and 
through  all  time.  The  faithfulness  of 
God  is,  of  course,  distinctly  implied. 

56.  Returned  to  her  own  house. 
At  Nazareth,  ver.  26 ;  ch.  2  :  39.  Soon 
after  this  the  events  related  in  Matt.  1  : 
18-24  probably  occurred.  Luke  now 
leaves  Marj^  until  her  journey  with 
Joseph  to  Bethlehem,  ch.  2  :  1. 

57-80.  Birth  of  John  the  Baptist. 
The  Prophetic  Song  of  Zachariah. 
John's  private  history  before  his  min- 
istry. 

57.  The  birth  of  John  occurred  soon 
after  Marj'-'s  departure,  probably  in  the 
spring  of  A.  D.  5.  Compare  chrono- 
logical note  on  ver.  5.  The  ancient 
church  at  Alexandria  celebrated  John's 
birthday  on  April  23d. 

58.  Cousins.  Relatives,  kindred,  as 
in  ver.  36,  on  which  see  note.  Had 
showed  great  mercy  upon  her. 
Very  expressive  in  the  original,  liter- 
ally, Had  magnified  his  mercy  toxvard 
her.  Rejoiced  with  her,  at  her  good 
fortune  and  on  the  happy  occasion. 
Thus  early  began  to  be  fulfilled  the 
prediction  of  the  angel,  ver.  14.  Com- 
pare the  joy  at  the  birth  of  Obed,  Ruth 
4  :  14-17. 

59.  The  eighth  day,  from  his  birth, 
that  being  the  day,  according  to  the 
patriarchal  and  Mosaic  law,  for  circum- 
cision, Gen.  17  :  12 ;  Lev.  12  :  3.  If  i* 
came  on  the  Sabbath,  the  rite  was  not 
postponed,  John  7  :  22,  23.  They 
came.  Relatives  and  friends.  Ac- 
cording to  the  Jewish  traditional  law, 
ten  persons  were  reiiuired  to  be  present 


B.  a  6. 


LUKE  I. 


46 


60  Zacliarias,  after  the  uaiiie  of  his  fat'.ier.      And  his 

mother  answered  and  said,  "Not  so  ;  but  he  shall  l)e   •  vcr.  i.H. 

Gl  called  John.      And  they  said  unto  her,  There  is  none 

G2  of  thy  kindred  that  is  called  by  this  name.  And 
they  made  signs  to  his  father,  how  he  would  have  him 

63  called.     And  he  asked  for  a  writing-table,  and  wrote, 

saying,  •His  name  is  John.    And  they  marvelled  all.   »ver.  13. 


iiS  witnesses  of  circumcision.  To  cir- 
cumcise. Circumcision  was  enjoined 
upon  Abraham  as  a  token  or  covenant 
sign,  and  was  to  be  performed  upon  all 
his  male  descendants  and  upon  every 
male  that  was  admitted  Avithin  the  pale 
of  the  nation,  Gen.  17  :  9-14.  It  was  an 
essential  condition  of  Jewish  nation- 
ality. Paul  speaks  of  it  also  as  "  a  seal 
of  the  righteousness  of  the  faith  which 
he  (Abraham)  had  while  in  uncircum- 
cision,"  Rom.  4  :  11.  It  was  thus  an 
attestation  of  Abraham's  justification 
by  faith.  It  was  typical,  not  of  baptism , 
but  of  regeneration.  "  Circumcision  is 
of  the  heart,"  Rom.  2  :  29.  "  They  that 
are  of  faith,  the  same  are  the  children 
of  Abraham,"  Gal.  3  :  7.  _"  We  are  the 
circumcision  which  worship  God  in  the 
spirit  and  rejoice  in  Christ  Jesus,"  Phil. 
3  :  3. 

And  they  called  him.  Literally, 
And  they  were  calling  him.  They  were 
on  the  point  of  naming  him,  and  really 
had  designated  Zachariah  as  his  name. 
It  was  customary  to  formally  give  the 
child  his  name  at  circumcision,  because 
Abram's  name  was  changed  at  the  in- 
stitution of  the  rite  (Gen.  17  :  5,  15), 
and  the  circumcision  and  naming  of 
Isaac  are  mentioned  together.  It  was 
not  usual  to  call  a  child  after  the 
name  of  his  father  without  a  par- 
ticular reason  for  it.  Names  common 
in  the  family  were,  however,  generally 
preferred,  ver.  61.  Why  the  relatives 
should  call  the  child  Zachariah  can 
only  be  surmised.  The  following 
reasons  suggest  themselves :  1.  The 
meaning  of  the  name,  whom  Jehovah 
remenibers  (ver.  5),  was  appropriate  for 
one  so  signally  born.  2.  The  name  may 
have  seemed  fitting  to  a  child  of  their 
old  age,  and  only  child.  3.  The  name 
was  famous  in  Israel  for  a  prophet  and 
priest.  They  wished  to  continue  it  in 
the  family.  4.  The  sad  condition  of 
Zachariah,  deaf  and  dumb,  appealed  to 
their  sympathies,  and  they  would  show 


their    love    and    respect    for    him    by 
naming  his  son  after  nim. 

60.  N'ot  so,  Nay.  A  positive  nega- 
tive. Elisabeth  had  doubtless  been 
informed  by  Zachariah  what  his  name 
should  be,  ver.  13.  Although  it  is 
possible,  yet  we  need  not  suppose  that 
she  had  received  it  by  a  direct  revela- 
tion from  God.    John.     See  on  ver.  13. 

61.  The  custom  of  naming  children 
after  some  connection  of  the  family  is 
urged  as  a  valid  objection  against  the 
name  John.  It  was  fitting,  however, 
that  the  harbinger  of  the  new  dispensa- 
tion should  have  a  name  not  found 
among  his  natural  connections.  So 
Jesus  is  not  found  among  our  Lord's 
ancestors. 

62.  In  surprise  they  appeal  to  Zach- 
ariah. This  does  not  prove  that  he  had 
never  informed  his  wife  what  the  name 
of  the  child  should  be,  but  it  merely 
shows  that  the  incredulity  of  their 
friends  could  be  overcome  only  by  the 
positive  confirmation  of  Zachariah  him- 
self. They  made  signs,  with  the 
head  or  hands,  or  both.  This  shows 
that  Zachariah  was  deaf  as  well  as 
dumb.  How  he  would  have,  etc 
How  he  may  perhaps  wish  him  called. 
They  assume  that  he  had  a  wish  in  the 
case.  It  is  fair  to  suppose  that  Elisa- 
beth had  stated  the  fact.  The  original 
also  implies  that  the  question  was  so 
put  as  to  demand  a  definite  reply ;  more 
literally.  They  made  signs  as  to  this, 
namely,  What  he,  etc. 

63.  He  asked,  by  signs.  A  AVrit- 
ing-table,  a  writing  tablet,  which  was 
probably  made  of  light  board,  covered 
with  wax.  The  instrument  of  writing 
was  called  a  style,  often  of  iron  (Jer. 
17  :  1),  sharp  at  one  end  for  writing, 
and  broad  and  smooth  at  the  other  for 
effacing  the  letters  when  necessary, 
and  smoothing  the  wax.  He  wrote, 
saying.  A  Hebrew  manner  of  saying, 
He  wrote  these  words.  His  name  is 
John,   he   is  already  named.      Mar- 


46 


LUKE  I. 


B.  C.  6. 


64  *And  his  mouth  v/as  opened  immediately,  and  his    ""  Y/- 1?.*' '  o^^' i'* 
66  tongue  loosed,  and  he  spake,  and  praised  God.     And         '  "'■^•-^■'^  ■ 
fear  came  on  all  that  dwelt  round  about  them  :  and 
all  these  sayings  were  noised  abroad  throughout  all 

66  "the  hill  country  of  Judnea.  And  all  they  that  heard 
them  ""laid  them  up  in  their  hearts,  saying,  What 
manner  of  child  shall  this  be  I  And  'the  hand  of 
the  Lord  was  with  him. 

67  And  his  father  Zacharias  'was  filled  with  the  Holy   'Joel  2. 28. 
Spirit,  and  prophesied,  saying,  *^4i^''i3^'  72"'  fs 

68  8  Blessed  be  the  Lord  God  of  Israel,  106. 48.' 


•  ver.  .S9. 
4ch.  2.  19,51. 

•Ge.  39.  2;  Ps.  89 
21 ;  Ac.  11.  21. 


veiled,  not  so  much  at  the  new  name 
introduced  into  the  family  as  at  the 
agreement  of  Zachariah  with  Elisabeth. 
This  gives  additional  evidence  that 
Zachariah  was  deaf,  for  there  would  not 
have  been  such  cause  of  astonishment 
if  he  had  heard  their  previous  conver- 
sation. 

64.  His  mouth  was  opened  im- 
mediately. What  the  angel  had 
promised  was  now  fully  accomplished, 
vers.  13,  20.  Zachariah's  unbelief  in 
regard  to  the  child  had  included  in  its 
reference  what  the  angel  had  foretold 
of  him.  The  naming  of  the  child  was 
an  evidence  of  Zachariah's  restored 
faith.  In  apprehending  the  full  mean- 
ing of  the  name  John,  one  wJwm  God 
has  graciously  given,  he  accepted  in  full 
confidence  all  that  had  been  foretold. 
And  now  the  first  use  of  his  recovered 
speech  was  not  in  complaint,  nor  in 
conversation  with  his  wife  or  friends, 
but  in  praising — rather  blessing — God. 
See  on  ver.  68.  He  blessed  God,  not 
merely  for  himself,  but  for  the  child, 
and  for  what  God  was  about  to  do  for 
his  people  by  the  Messiah  and  his  fore- 
runner. This  is  evident  from  the  whole 
history  and  from  the  fifteen  verses  that 
follow. 

6.5.  Fear,  religious  awe  on  account 
of  the  evident  display  of  divine  power. 
"  Fear  has  always  been  the  first  effect 
produced  on  man  by  the  consciousness 
th.at  heavenly  beings  are  entering  into 
nearer  and  unusual  intercourse  with 
him." — Van  Oosteezee.  See  ver.  12 ; 
ch.  2  :  9 ;  5  :  26 ;  7  :  16 ;  8  :  37,  etc. 

All  that  dwelt,  all  in  the  imme- 
diate neighborhood  of  the  city  of  John's 
birth,  ver.  39.  All  these  sayings 
were  noised  abroad.  Rather,  All 
these  things  were  talked  of  everywhere, 
told  abroad.   The  circumstances  regard- 


ing John's  birth  became  the  great  topic 
of  conversation  in  all  the  hill-country 
of  Judea,  but  seem  not  to  have  reached 
Jerusalem. 

66.  Laid  them  up,  remembered 
them  and  carefully  thought  upon  them 
as  full  of  meaning.  What  manner 
of  child,  etc.  What,  then,  in  view  of 
these  wondrous  events,  will  this  child 
bef  The  hand  of  the  Lord,  etc., 
the  guidance,  protection,  and  blessing 
of  God,  including  the  gracious  influ- 
ences of  the  Spirit.  Luke  here  gives  a 
glimpse  of  John's  early  history,  inti- 
mating both  the  continued  fulfilment 
of  the  angel's  words  (ver.  15),  and  also 
the  realization  of  the  expectations 
awakened  among  the  people  at  his 
birth.  He  showed  an  unusual  maturity 
and  spirituality  of  character. 

67.  Filled  with  the  Holy  Spirit,  Zach- 
ariah, in  a  strain  of  sacred  rapture, 
l)rophesied.  He  spake  as  the  proph- 
ets did  of  old,  1  Pet.  1  :  21.  A  prophet 
is  one  who  is  used  by  God  as  a  medium 
of  communicating  his  will,  even  though 
he  may  not  predict  any  future  events, 
Gen.  20  :  7 ;  John  4  :  19.  God  has 
generally  chosen  holy  men  as  prophets 
(ver.  70),  yet  sometimes  he  has  inspired 
even  wicked  men,  Num.  23  :  5 ;  24  :  17. 
Tlie  spirit  of  prophecy  had  ceased  with 
Malachi,  but  now,  after  nearly  four  hun- 
dred years,  it  is  again  given. 

68.  The  song  of  Zachariah  is  a  hymn 
of  thanksgiving  and  a  prediction  of 
John's  relation  to  Christ.  It  is  Messi* 
anic  in  its  character.  Christ  is  its 
theme,  and  it  is  John's  glory  to  be  his 
forerunner,  ver.  76.  Its  structure  is  in 
the  form  of  Hebrew  poetry,  and  abounds 
in  Hebrew  idioms.  Zachariah  probably 
committed  it  to  writing,  and  copies  of 
it  were  very  likely  preserved  in  hia 
family  and  among  his  friends.     Luke 


B.  C.  6. 


LUKE  I. 


47 


For  ""he  hath  visited  and  redeemed  his  peojile; 

69  'And  hath  raised  up  an  horn  of  salvation  for  us  in 

the  house  of  his  servant  David, 

70  (^As  he  spake  by  the  moutli  of  his  holy  prophets, 
Which  have  been  since  the  world  began,) 


hch.  7.  16;  Ex.  4. 

31;  Ps.  111.9. 
'  1   Sam.  2.  1  ;   Ps. 

18.    2;    132.    17; 

Eze.  29.  21. 
*2Sam.  23.  2;  Jer. 

23.  5,  6  ;  Dan,  9. 


24;  Ac.  8.  21-24;  2  Pet.  1.  21, 


may  have  had  one  of  these.  See  on 
ver.  2.  The  song  consists  of  two  parts : 
1.  Blessing  God  for  the  true  spiritual 
salvation  in  fulfilment  of  his  pro.niises, 
vers.  68-75.  2.  Presenting  John  as  the 
prophet  and  herald  of  the  Messiah,  the 
preparer  of  his  way,  vers.  76-79. 

Blessed.  It  seems  natural  to  con- 
nect this  immediately  with  ver.  64,  and 
to  suppose  that  when  he  first  used  his 
restored  speech  in  blessing  God  he 
uttered  this  song  under  the  inspiration 
and  guidance  of  tlie  Spirit.  To  bless 
God  is  not  only  to  acknowledge  and 
proclaim  his  infinite  and  eternal  bless- 
edness, but  to  render  to  him  ascriptions 
of  praise  and  thanksgiving.  He  blesses 
Jehovah,  God  of  Israel,  rather  the 
God  of  Israel,  being  explanatory.  See 
on  ver.  16.  The  language  here  used 
was  a  form  of  blessing  of  long  standing, 
Ps.  41  :  13  ;  72  :  18;  106  :  48.  Hath 
visited  and  redeemed.  Literally,  he 
visited  and  wrought  redemption  for  his 
people.  In  the  spirit  of  prophecy 
Zachariah  beholds  an  accomplished 
salvation  through  the  Messiah,  whose 
forerunner  was  now  born ;  and  so  cer- 
tain and  so  present  before  him  is  this 
salvation  that  he  celebrates  it  as  if 
already  completed.  The  redemption 
here  spoken  of  was  the  design  of  this 
visitation,  and  refers  specially  to  the 
spiritual  deliverance  effected  by  Christ. 
The  great  idea  in  redemption  under 
Jewish  law  was  the  payment  of  a  price, 
or  rausom.  Thus  a  man  was  redeem- 
ed from  death  (Ex.  21  :  30)  or  from 
slavery,  Lev.  25  :  51.  Thus,  Christ 
"gave  his  life  a  rausom  for  many," 
Matt.  20  :  28.  See  Gal.  3  :  13  ;  1  Pet. 
1  :  18,  19.  It  is  probable  that  Zacha- 
riah, like  the  Jews  of  his  day,  expected 
also  a  temporal  deliverer,  but  we  must 
conclude  that,  being  filled  with  the 
Holy  Spirit,  he  saw  the  Messiah  as  a 
spiritual  Redeemer.  Doubtless,  how- 
ever, he  fell  short  of  discerning  the 
full  meaning  of  his  own  prophetic 
words,  like  the  old  prophets  in  some 
oases,  1  Pet.  1  :  10,  11.    The  time  had 


not  yet  come  for  these  full  revelations 
to  the  human  heart. 

69.  And  hath  raised  up  an  horn. 

Literally,  And  raised  uj),  etc.  As  in 
the  preceding  verse,  Zachariah  foresees 
the  completion  of  the  work  now  begun 
in  the  birth  of  the  Messiah's  forerunner. 
The  horn  is  a  formidable  weapon  of 
beasts  that  are  otherwise  weak  and  de- 
fenceless, and  is  therefore  a  symbol  of 
strength  and  defence.  Ps.  132  :  17  ; 
Jer.  48  :  25 ;  Mic.  4  :  13.  It  has  no  ref- 
erence to  "  horns  of  the  altar,"  which 
served  as  an  asylum  merely,  1  Kings 
1  :  50;  2  :  28.  A  horn  of  salvation 
is  a  strong  defender,  a  migh.,y  deliverer, 
and  here  means  a  mighty  Saviour,  Acts 
5  :  31.  Compare  the  similar  language 
of  David,  2  Sam.  22  :  3.  As  the  follow- 
ing verses  show,  he  was  to  be  mighty  in 
saving  bis  people  and  punishing  his 
enemies.  Zachariah  also  points  to  the 
house,  the  family,  of  David,  l»-om 
whence  this  mighty  Deliverer  should 
come,  Ps.  132  :  \l ;  Matt.  1:1;  Acts 
15  :  16.  This  shows  that  he  was  speak- 
ing of  the  Messiah,  for  John  was  not  of 
David's  line. 

70.  As  he  spake,  etc.  This  verse  is 
parenthetical.  Notice  that  Mary  ends 
her  song  (ver.  55),  while  Zachariah  al- 
most begins  his,  by  alluding  to  the  bur- 
den of  ancient  proiihecy.  While  it  is 
not  strictly  true  to  say,  with  Bengel, 
that  Zachariah  begins  where  Mary  left 
off,  yet  his  song  goes  beyond  hers  in  the 
revelation  of  truth.  Notice  also  that 
God  spoke  through  his  holy  prophets : 
"  Men  spake  as  they  were  moved  by  tha 
Holy  Spirit,"  2  Pet.  1  :  21.  See  on  ver. 
67.  The  burden  of  jDrophecy  had  been 
the  future  Messiah.  "  The  testimony 
of  Jesus  is  the  spirit  of  prophecy,"  Rev. 
19  :  10.  Which  have  been  since 
the  world  began.  It  is  better  to 
translate  simply.  Of  old.  The  refer- 
ence is  generally  to  the  ancient  proph- 
ets, and  most  naturally  to  all  who  ut- 
tered predictions  regarding  Christ.  The 
first  promise  of  a  Redeemer  was  made 
by  God  himself  in  the  garden,  Gen.  3  • 


48 


LUKE  1. 


B.C.  6 


71  'That  we  should  be  saved  from  our  enemies,  and  from 

the  hand  of  all  that  hate  u°  ; 
/2  "To  perform  the  mercy  prommd  to  our  fathers, 
And  to  remember  his  holy  covenant; 

73  "The  oath  which  he  sware  to  our  father  Abraham, 

74  That  he  would  grant  unto  us, 

That  we  being  delivered  out  of  the  hand  of  our  ene- 
mies 
Might  "serve  him  without  fear, 

75  Pin  holiness  and  righteousness  before  him,  all  the 

days  of  our  life. 


•Den.  33. 29;  Is.  U 
\-i;  Jer.  2o.  6. 

"Le.  26.  42;  Pa 
105.8,9;  ino.  45, 
Eze.  16.  60. 

"Ge.  22.  !6,  17; 
Heb.  6.  13,  17. 

»Zeph.  3.  IG;  R.  .  G 
18,  22;  Heb.  9.  14. 

Pjer.  32.  39,  W; 
Epb.  4.  24;  Tit 
2.  11-14;  1  Pet, 
1.  15;  2  Pet.  1.4. 


15.  This  as  Owen  remarks,  was  "  the 
fountain-head  of  the  stream  of  proph- 
ecy, which  flowed  down  the  ages  in  an 
ever  widening  and  deepening  channel." 

71.  That  Ave  should  be  saved, 
etc.  Literally,  Salvation  from  our  ene- 
miee.  The  thought  in  ver.  69  is  now 
taken  up  after  the  parenthesis.  Salva- 
tion is  explanatory  of  and  the  result  of 
"  the  horn  of  salvation  "  being  raised 
up.  This  was  a  spiritual  deliverance 
from  spiritual  enemies,  since  serving 
God  "  in  holiness  and  righteousness  all 
our  days  "  (ver.  75)  was  to  be  the  result 
of  this  salvation.  Zachariah  doubtless 
connected  this  with  deliverance  from 
the  political  oppression  of  Herod  and 
the  Romans,  expecting  national  exalta- 
tion with  the  highest  religious  prosper- 
ity, like  that  in  the  days  of  David  and 
Solomon.  Yet  notwithstanding  his  Jew- 
ish notions  and  the  lower  views  of  his 
times,  it  seems  to  us  that  he  must,  under 
the  influence  of  the  Holy  Spirit,  have 
been  chiefly  viewing  a  salvation  from 
the  galling  bondage  of  individual  and 
national  sins. 

72.  The  salvation  mentioned  in  the 
preceding  verse  is  further  unfolded,  and 
the  purpose  of  God  in  raising  up  this 
mighty  Saviour.  To  perform  the 
mercy,  etc.  Eather,  To  exercise  or 
i/i4>iv  mercy  to  our  fathers.  The  word 
promised  in  our  common  version  is 
unnecessary.  The  blessed  eflects  of  this 
salvation  extended  to  the  fathers  and 
all  the  righteous  of  the  past.  Their 
salvation  was  all  of  grace,  John  S  :  56 ; 
Rom.  3  :  25 ;  Heb.  9 :\o.  To  remem- 
ber his  holy  covenant,  his  promises 
and  agreement  respecting  the  Messiah 
and  his  salvation.  He  remembered 
these  for  the  sake  of  performing  them. 
It  was  a  Jmly  covenant  because  origi 
uated  in  holiness  and  productive  of 


holiness  in  the  saved,  and  especially 
because  it  was  in  itself  Iioly,  fieed  from 
all  injustice  and  unrighteousness  and 
from  every  imperfection,  Rom.  .3  :  26. 

73.  The  oath,  dependent  on  "  to 
remember "  and  explanatory  of  "  cov- 
enant." God  remembers  his  oath  for 
the  purpose  of  performing  it  or  grant- 
ing its  fulfilment.  The  oath  which  he 
swore  to  Abraham  is  found  in  Gen. 
22  :  16,  18.  Its  highest  reference  was  to 
Christ  (Gal.  3  :  16),  and  all  of  it  is  ful- 
filled in  Christ,  Heb.  6  :  13-20. 

74.  That  he  would  grant  unto 
us.  Literally,  To  grant  to  us — that  is, 
in  exercising  mercy,  remembering  his 
holy  covenant,  and  performing  his  oa4h 
to  grant  to  us  such  a  deliverance  that 
we,  without  fear,  me;y  serve  him  in  ho- 
liness, etc.  The  order  of  the  words  in 
the  original  is  worthy  of  notice :  To 
grant  to  us,  that  without  fear,  being  de- 
livered from  the  hands  of  our  enemies, 
we  should  serve  him  in  holiness,  etc.  It 
was  of  the  greatest  importance  in  the 
mind  of  Zachariah  that  they  shouliJ'. 
serve  God  without  fear,  and  hence  he 
makes  it  prominent.  Doubtless  some 
reference  is  made  to  the  fear  of  political 
enemies,  since  they  had  often  interfered 
with  God's  service.  "  How  many  times 
had  the  Macedonians,  and  especially 
Antiochus  Epiphanes  and  the  Romans 
hindered  the  Jews  in  the  exercise  of 
their  worship  !•' — De  Wette.  It  is  a 
great  blessing  to  be  permitted,  as  in  our 
own  country,  to  serve  God  according  to 
the  dictates  of  our  own  conscience.  Bui 
Zachariah,  filled  with  the  Spirit,  looked 
beyond  mere  temporal  deliverances ;  he 
saw  a  salvation  from  spiritual  foes,  an 
entering  into  a  state,  not  of  "  bondage 
again  to  fear,"  but  of  spiritual  Soiiship 
(Rom.  8  :  15)  and  of  spiritual  liberty 
(Gal.  5:1),  in  which  there  wou  Id  hi 


B.  O.  6. 


LUKE   I. 


49 


76  And  thou,  child,  shalt  be  called  the  prophet  of  the  <i  is.  40.  3 ;  Mai.  3. 

Highest;  i;  4.  5;  Mt.  n. 

For  ithou  shalt  go  before  the  face  of  the  Lord  to  pre-  tch.'s.  3;  johu  i. 

pare  his  ways,  15-17. 

77  'To  give  knowledge  of  salvation  unto  his  people  'by  '^g.-  3  f^'.  ^\^: 

the  remission  of  their  sins ;  Ep'h.  1. 7.' 


the  privilege  of  serving  God  with  a  love 
that  casts  out  fear,  1  John  4  :  18. 

76.  In  holiness  and  righteous- 
ness. These  words  show  the  quality 
aud  extent  of  the  service,  holiness  re- 
ferring more  especially  to  man's  rela- 
tions and  duties  to  God,  and  righteous- 
ness to  his  relations  and  duties  to  his 
fellow-men.  They  comprehend  all  duty. 
The  two  words,  however,  overlap  each 
other  in  their  meaning,  and  are  used  to 
give  fulness  of  expression.  They  are 
used  in  Eph.  4  :  24,  just  as  here,  of  the 
new  man  created  after  God.  The  lan- 
guage shows  that  Zachariah  spoke  of 
the  Messiah  as  a  spiritual  Saviour,  and 
that  the  deliverance  in  the  preceding 
verse  was  from  sin.  Before  him, 
before  God,  which  can  be  attained  only 
by  grace.  Compare  the  phrase  "  right- 
eous before  God"  in  ver.  6.  All  the 
days  of  our  life.  According  to  the 
oldest  manuscripts.  All  our  days.  In 
this  service  they  should  continue  to 
the  end  of  life,  "kept  by  the  power 
of  God  through  faith  unto  salvation," 
1  Pet.  1:5.  It  is  God's  power  and  faith- 
fulness, not  ours,  that  secure  our  per- 
severance. 

76.  Here  commences  the  second  part 
of  Zachariah's  song.  After  giving  vent 
to  his  gratitude  for  the  coming  and 
blessing  of  the  Messiah  he  now  first 
mentions  his  son,  whom  he  addi*esses  in 
language  of  great  beauty,  yet  he  speaks 
of  him  only  as  the  prophet  and  forerun- 
ner of  him  whose  glorious  mission  and 
salvation  he  was  celebrating.  And 
thou.  According  to  the  most  ancient 
manuscripts.  And  thou  also.  Thou  also 
art  to  have  a  high  and  important  ofiice 
and  work.  Shalt  be  called.  The 
meaning,  as  in  ver.  32,  is  not  only 
shalt  be,  but  shalt  be  recognized  as,  the 
Prophet  of  the  Highest,  the  mes- 
senger of  God,  Mai.  ch.  3.  That  he 
was  30  recognized,  see  ch.  20  :  6.  John 
was  a  prophet  not  only  as  a  preacher 
of  truth,  but  also  as  the  foreteller  of 
Christ's  coming  and  of  the  vengeance 
that  should  befall  the  Jewish  nation  for 
5 


their  impenitence  and  unbelief.  Notice 
the  pre-eminence  of  Jesus,  who  is  styled 
"  Son  of  the  Highest "  in  ver.  52 ;  John 
1 : 8.  The  reason  is  given  why  he  should 
be  thus  called,  For  thou  shalt  go  be- 
fore the  face,  etc.  Like  one  going 
before  an  Oriental  monarch,  so  JohU 
should  immediately  precede  and  pre- 
pare the  way  for  the  Son  of  the  High- 
est. Christ  first,  John  secondary.  There 
seems  to  be  a  reference  to  the  prophecy 
in  Isa.  40  :  3  and  Mai.  3  : 1.  The  divine 
nature  of  the  Messiah  is  brought  to 
view  by  the  application  of  the  name 
Lord  to  him — a  word  used  in  translat- 
ing Jehovah  in  the  Old  Testament.  To 
prepare  his  way,  by  awakening  a 
sense  of  sin  and  leading  the  people  to 
long,  not  for  a  temporal  prince,  but  for 
a  spiritual  Saviour. 

77.  To  give  knowledge  of  sal- 
vation. This  expresses  the  object  of 
John's  going  before  the  Lord  to  pre- 
pare his  ways,  and  may  be  translated. 
In  order  to  give  knowledge,  etc.  John 
awakened  in  the  people  a  perception  of 
their  need  of  a  spiritual  emancipation 
and  of  the  necessity  of  repentance  and 
reformation  of  life,  and  pointed  to  Jesus 
as  the  Lamb  of  God  that  takes  away 
the  sin  of  the  world,  ch.  3:3;  John  1  : 
29.  He  thus  taught  and  heralded  the 
salvation  which  Christ  was  to  bring, 
and  put  the  people  in  preparation  for  it. 
There  should  be  no  comma  after  peo- 
ple. By  the  remission.  Rather, 
In  the  remission,  forgiveness,  of  sins. 
This  is  to  be  taken  with  what  precedes, 
especially  with  knowledge.  John  was 
to  give  a  knowledge  of  a  salvation  con- 
sisting in  a  forgiveness  of  sins.  This 
was  a  grand  excellence  of  the  gospel 
(Eph.  1:7;  Col.  1 :  14),  and  was  beyond 
the  reach  of  the  old  dispensation,  Heb. 
10  : 1-4,  11-18 ;  Rom.  3  :  25,  26.  Before 
Christ  came  there  seems  to  have  been 
no  clear  understanding  of  the  method 
by  which  God  could  grant  tlie  full  for- 
giveness of  sins,  and  hence  the  know- 
ledge of  this  was  the  great  need  of  the 
Jews  aud  of  the  world. 


50 


LUKE  I. 


B.C.  6 


78  'TliDugh  the  tender  mercy  of  our  God, 

Whereby  the  •  dayspring  firom  on  high  hath  visited  us, 

79  *To  give  light  to  them  that  sit  in  darkness  and  in  the 

shadow  of  death. 
To  guide  our  feet  into  the  way  of  peace. 

80  And  'the  child  grew,  and  waxed  strong  in  spirit, 
and  'was  in  the  deserts  till  the  day  of  'his  showing 
unto  Israel. 


» Is.  63.  7 ;  Ep.  2.  4 

5. 
» Is.  9.  2 ;  Mai.  4. 2. 
*ch.  2.  32;  Is.  49. 

6,  9;  Mt.  4.   16; 

John  1.9;  8. 12; 

Ac.  26.  18 ;  Eph. 

5.  8. 
T  ch.  2.  40. 
■Mt.  3.1;  11.  7. 
•  John  1.  31. 


78.  Through  the  tender  mercy. 

Rather,  mercies.  The  original  is  of 
strong  import,  meaningtender  or  yearn- 
ing comps3sion,  which  is  exercised  to- 
ward the  miserable.  The  knowledge 
and  the  remission  of  sins,  as  well  as 
the  salvation,  are  through  God's  tender 
mercies.  All  are  of  grace.  Whereby — 
that  is,  by  the  mercy  of  our  God  and 
as  its  result.  Dayspring.  Literally, 
The  rising,  as  of  the  sun,  the  dawn  of 
a  heavenly  day.  There  is  a  reference 
to  prophetic  terms :  "  But  unto  you  that 
fear  my  name  shall  the  Sun  of  right- 
eousness arise  with  healing  in  his 
wings,"  Mai.  4  2.  Compare  Isa.  9  : 
2 ;  49  :  6 ;  60  :  1-3.  Both  from  this 
verse  and  the  next  it  is  evident  that 
the  reference  is  to  the  Messiah.  From 
on  high,  from  heaven  or  from  God. 
Compare  ch.  24  :  49 ;  Eph.  4  :  8.  Com- 
ing, not  like  the  heavenly  bodies,  from 
beneath  the  horizon,  but  as  it  were  from 
the  very  zenith.  The  reference,  how- 
ever, is  rather  to  the  place  whence  than 
to  the  manner  of  its  coming.  Hath 
visited  us.  Literally,  Visited  us. 
With  prophetic  vision,  be  sees  the 
dawn  already  commenced  and  the  Mes- 
siah already  coming.    Compare  ver.  68. 

79.  The  design  of  Christ's  coming  is 
given.  To  give  light  to  them,  to 
enlighten  or  illumine  them  that  sit  in 
darkness,  of  sin  and  ignorance,  and 
in  the  shadoAV  of  death,  the  dark 
and  terrible  death-shade,  that  dismal 
darkness  which  reigns  in  the  region  of 
the  dead,  here  the  moral  darkness  of 
spiritual  death,  Matt.  4  :  16.  Similar 
language  is  found  in  Isa.  9  :  1,  2;  60  : 
1,  2.  To  guide  our  feet.  The  re- 
sult of  this  enlightenment.  In  the 
way.  Into  the  way  of  peace,  that 
course  of  life  which  is  attended  with 
peace  of  conscience  and  leads  to  eternal 
peace.  The  gospel  shows  us  the  only 
way  of  peace  with  God.  Thus  Christ's 
coming  is  like  the  day-dawn  that  cctnes 


to  the  benighted  traveller  in  the  dark. 
ness  of  the  most  dismal  night,  and 
enables  him  to  pursue  his  journey  in 
paths  of  peace  and  safety.  How  grandly 
closes  this  hymn  "with  a  boundless 
prospect  into  the  still  partly  hidden 
future  " ! 

80.  Luke  now  gives  us  a  glimpse  of 
John's  private  life,  his  development  of 
both  body  and  mind,  his  preparation 
for  his  peculiar  work.  The  conclusion 
is  similar  to  that  in  ch.  2  :  40;  compare 
ch.  2  :  52.  It  may  mark  the  end  of  one 
of  those  documents  which  Luke  used 
under  the  direction  of  the  Spirit,  ver.  3. 
And  the  child  grew  and  waxed 
strong  in  spirit.  His  physical 
growth  and  mental  and  spiritual  attain- 
ments. Thus  was  he  gradually  fitted 
for  the  arduous  work  of  preachmg  re- 
pentance to  a  wicked  nation.  And 
was  in  the  deserts,  in  the  thinly- 
inhabited  districts  of  Southern  Pales- 
tine. The  word  desert,  or  wilderness, 
in  the  New  Testament,  denotes  merely 
an  unenclosed,  untilled,  and  thinly-in- 
habited district.  It  was  appliecl  to 
mountainous  regions,  to  districts  fitted 
only  for  pasture,  and  to  tracts  of  country 
remote  from  towns  and  sparsely  settled. 
Thus,  away  from  the  vices  of  the  city, 
amid  the  wild  scenes  of  nature,  and  in 
the  seclusion  of  wilderness  districts, 
John  lived  as  a  Nazarite  (ver.  15),  de- 
voted to  self-discipline  and  communion 
with  God.  He  was  in  the  wilderness 
when  called  to  his  work,  ch.  3  : 2. 
There  is  no  evidence  that  he  came  in 
contact  with  the  Essenes,  who  dwelt  in 
the  neighborhood  of  the  Dead  Sea. 
Till  the  day  of  his  showing  unte 
Israel,  the  time  of  his  public  mani- 
festation, the  entrance  upon  his  publio 
ministry  at  about  thirty  years  of  age. 
ch.  3  :  2.  His  parents  probably  died 
when  he  was  young ;  he  was  not  taught 
in  the  Jewish  schools;  he  did  not  ap- 
pear in  the  service  of  the  temple  it  an 


B.  C.  6. 


LUKE  I. 


51 


age  wheu  he  could  have  done  so  (com- 
pare Niim.  8  :  24  ;  1  caron.  23  :  27) ; 
Dut  remained  iu  retirement  under  the 
teachings  of  the  Spirit  till  called  to  his 
appa  ated  work. 

Remarks  or  Suggestions. 

1.  Christianity  is  based  on  facts. 
These  facts  are  handed  down,  not  by 
oral  tradition,  but  by  inspired  written 
documents.  Thus  oral  tradition  was 
deemed  insufficient.  Christianity  is 
the  only  really  historical  religion,  vers. 

1,  2;  John  3  :  11 ;  20  :  30,  31 ;   1  Cor. 

15  :  8 ;  2  Tim.  3  :  16 ;  1  John  1  :  1-3. 

2.  There  are  certain  truths  which 
are  believed  by  all  true  Christians. 
But  each  should  seek  to  be  guided  into 
all  truth,  ver.  1 ;  John  3:15;  6  :  40,  47  ; 

16  :  13;  1  John  4  :  1-3. 

3.  Inspiration  did  not  preclude  the 
careful  use  of  all  available  sources  of 
information.  Neither  do  the  blessings 
of  the  Spirit  render  unnecessary  re- 
search and  all  the  means  at  our  com- 
mand in  the  study  of  God's  word,  vers. 

2,  3 ;  John  5  :  39 ;  Acts  17:11;  1  Tim. 
4:13. 

4.  If  we  would  lead  others  into  an 
assured  faith,  we  must  have  an  assured 
faith  ourselves.  The  Scriptures  are  in- 
tended for  this  purpose,  vers.  1,  4; 
Prov.  4  :  4,  5 ;  Isa.  33  :  6 ;  Acts  26  :  26- 
29 ;  Rom.  10  :  17 ;  2  Tim.  3  :  16,  17. 

5.  Knowledge  and  faith  mutually 
help  each  other.  Faith  leads  to  fuller 
knowledge,  and  true  Christian  know- 
ledge increases  and  confirms  faith,  vers. 
1,  4 ;  Prov.  2  :  4, 5 ;  Eph.  4:13;  2  Tim. 
3  :  15;  Heb.  11  :  1. 

6.  Pious  parents  are  among  the  great- 
est blessings,  ver.  5;  2  Tim.  1:5;  1 
Kings  11  :  12,  13. 

7.  Religion  consists  not  only  in  faith 
but  also  in  practice,  and  pertains  to 
both  the  heart  and  life,  to  both  public 
and  private  duties,  vers.  6,  7 ;  Acts 
24  :  16 ;  2  Cor.  5  :  21 ;  Phil.  2  :  15,  16 ; 
James  2  :  14-18. 

8.  Many  blessings  are  only  deferred, 
not  denied.  They  are  thus  the  more 
prized,  and  received  with  greater  thank- 
fulness, vers.  7  ;  Mark  7  :  27-30 ;  Heb. 
11  :  13, 14. 

9.  The  way  of  blessing  is  in  the  path 
of  duty,  vers.  8,  9  ;  Prov.  3:12;  John 
12 :  26. 


10.  Through  the  intercession  of 
Christ  in  the  heavenly  temple  oui 
prayers  ascend  as  the  incense  of  the 
morning  and  evening^  sacrifice,  vers. 
8-10 ;  Rom.  8  :  34 ;  Heb.  7  :  24,  25 ; 
Rev.  5  :  8. 

11.  The  ministry  of  angels.  They 
may  ofton  be  present  now  with  God's 
worshipping  people,  vers.  11,  26;  2  :  i>- 
13 ;  Gal.  3  :  19 ;  Heb.  1  :  14. 

12.  If  the  righteous  Zachariah  was 
troubled  at  the  sight  of  an  angel  bring- 
ing glad  tidings,  how  will  the  wicked 
tremble  when  the  Lord  of  angels  comes 
to  judgment !  Sin  is  productive  of  fear, 
but  perfect  love  casts  out  fear,  ver.  12 ; 
Isa.  6  :  5 ;  2  Thess.  1  :  6-10 ;  1  John  4  : 
18 ;  Rev.  6  :  16. 

13.  God  fulfils  his  purposes  through 
the  prayers  of  his  people.  Yet  he  often 
delays  the  answer  for  their  good  and  his 
own  glory,  ver.  13 ;  Ezek.  36  :  37 ;  Dan. 
9:1-4;  Mark  15  :  22-28 ;  Acts  10  :  4 ; 
Eph.  3  :  20. 

14.  Pious  children  are  a  joy  both  to 
parents  and  to  God's  people,  ver.  14; 
Ps.  118  :  15. 

15.  True  greatness  is  greatness  in  the 
sight  of  the  Lord.  It  will  be  our  high- 
est honor  if  we  can  have  some  connec- 
tion with  Christ's  work  of  saving  the 
world,  ver.  15;  1  Sam.  16  :  7;  Luke  7  : 
28 ;  Rom.  12  :  3 ;  1  Tim.  1  :  12. 

16.  Very  young  children  mav  be  con- 
verted, ver.  15;  Jer.  1:5;  Ps."8  :  2. 

17.  Those  who  would  lead  others  to 
Christ  should  be  filled  with  the  Spirit, 
vers.  15,  16 ;  Eph.  5  :  18 ;  Rom.  12  :  6-8. 

18.  A  work  similar  to  that  of  John 
must  be  repeated  by  every  one  who 
would  find  Christ.  A  conviction  of 
sin  must  precede  a  trust  in  Christ  aa 
our  Sin-bearer,  vers.  16,  17;  Matt. 
3:2;  Mark  1  :  15;  Luke  24  :  47;  Gal. 
3  :  24. 

19.  Was  Zachariah's  unbelief  unrea- 
sonable when  an  angel  spake?  How 
much  more  unreasonable  our  unbelief 
when  the  Son  of  God  utters  words  of 
eternal  life !  vers.  18,  19 ;  John  16  :  9 ;  1 
John  5  :  9-11. 

20.  Beware,  lest  through  unbelief  you 
may  be  left  for  a  time  to  spiritual  dumb- 
ness in  your  praises,  joys,  and  hojies, 
ver.  20;  Num.  20  :  12;  Mark  16  :  14; 
John  20  :  24,  25 ;  Heb.  3  :  12. 

21.  If  God  so  chastened  one  of  his 
holiest  servants  on  account  of  a  single 
act  of  unbelief,  what  shall  be  the  pun- 


52 


LUKE  I. 


B.  C.  6. 


ishment  of  those  who  by  an  evil  heart 
and  a  life  of  unbelief  reject  Christ  en- 
tirely and  for  ever!  ver.  20;  John  3  : 
36 ;  Eom.  1  :  18 ;  2  Thess.  2  :  12. 

22.  Under  chastisement  we  should 
continue  so  far  as  we  may  be  able  in 
the  performance  of  duty,  vers.  21-23; 
Hab.  3  :  17,  18;  Heb.  12  :  11-13, 

23.  Chastisement  is  not  a  sign  that 
God  has  forsaken  his  people,  but  rather 
that  he  would  remember  them  in  mercy, 
vers.  22-25  ;  Ruth  1  :  20,  21 ;  4  :  14,  15 ; 
Heb.  12  :  9-11. 

24.  When  God  greatly  blesses  us,  we 
should  avoid  all  ostentation,  and  with 
thankfulness  acknowledge  and  improve 
his  mercies,  vers.  24,  25 ;  Ps.  85  :  8 ;  Acts 
20:  19;  26  :  19,  20. 

25.  How  precious  is  God's  look  of 
mercy !  ver.  25 ;  Ps.  25  :  18 ;  80  :  14 ; 
Luke  22  :  61. 

26.  Gabriel  was  the  first  announcer 
of  the  glad  tidings  at  Jerusalem  and  at 
Nazareth.  What  an  honor  should  we 
esteem  it  to  be  to  announce  a  Saviour 
to  our  fellow-men !  vers.  13-17,  26 ;  1 
Tim.  1  :  12;  1  Pet.  1  :  12. 

27.  God  in  his  sovereignty  chooses 
whom  he  will  for  the  enjoyment  of 
peculiar  honors  and  blessings.  He 
passes  by  the  palaces  of  kings  and  the 
nouses  of  the  worldly  wise,  and  selects 
the  weak  of  the  world  to  confound  the 
mighty,  vers.  27,  28 ;  Matt.  11  :  25,  26 ; 
I  Cor.  1  :  27,  28 ;  2  Tim.  2  :  18. 

28.  The  blessings  and  honors  upon 
Mary  were  all  of  grace,  the  unmerit- 
ed favors  of  God.  She  cannot,  there- 
fore, be  an  original  source  of  grace  to 
others,  vers.  28,  30, 47 ;  John  1 :  17 ;  Acts 
4:12. 

29.  Faith  supports  the  troubled  heart 
and  leads  to  thoughtful  inquiry,  ver. 
29 ;  Dan.  7  :  15,  16  ;  Acts  10  :  4. 

30.  Those  who  have  found  favor  with 
God  need  not  fear  the  inhabitp.nts  of  the 
heavenly  world,  ver.  30 ;  Mark  16  :  6 ; 
Heb.  1  :  14. 

31.  It  was  proper  that  Jesus  should 
be  called  the  Son  of  God,  both  because 
God  was  the  immediate  author  of  his 
human  body  and  soul,  and  because  in 
him  were  united  the  divine  and  human, 
so  that  "the  Word"  who  "was  in  the 
beginning  s-ith  God,"  and  "  was  God," 
"  was  made  flesh  and  dwelt  among  us," 
vers.  31,  32,  35 ;  John  1  :  1, 14 ;  1  Tim. 
3  :  16. 

32.  Christ  is  a.  King,  and  his  king- 


dom has  no  end.  While  the  kingdoms 
of  earth  are  rising  and  falling,  his  king- 
dom, despite  all  opposition,  advances  to 
final  victory,  ver.  33 ;  Dan.  2  :  44 ;  7  : 
14;  Rev.  11  :  15. 

33.  Christ's  kingdom  consists  of  spir- 
itual Israel,  ver.  33 ;  ch.  17  :  21 ;  John 
18  :  36 ;  Rom.  2  :  29 ;  14  :  17  ;  Gal.  3  :  9. 

34.  It  is  pi'oper  to  join  with  faith  a 
solicitude  as  to  how  the  will  of  God 
may  be  done,  ver.  34 ;  Ps.  25  :  4,  14. 

35.  Jesus  was  the  second  Adam,  and 
to  engraft  his  new  humanity  upon  the 
old  and  degenerate  stock  required  power 
as  great  as  that  displayed  in  the  first 
creation,  ver.  35 ;  1  Cor.  15  :  45-47. 

36.  Jesus  is  the  only  "holy  thing" 
born  into  the  world  since  the  fall.  As 
none  other  has  been  so  begotten  as  he, 
so  no  others  have  been  free  from  that 
taint  of  a  corrupt  nature  common  to 
our  race,  ver.  35 ;  Ps.  51  :  5 ;  Rom.  3  : 
10-12. 

37.  God  aids  our  faith  by  giving  us 
all  needed  evidence  of  his  truth,  vers. 
36,37;  ch.  16:31. 

38.  God's  omnipotence  affords  a  com- 
plete answer  to  modern  skepticism  re- 
garding miracles,  ver.  37 ;  Matt.  19  :  26 ; 
22  :  29. 

39.  We  honor  God  by  believing  his 
promises  and  thankfully  accepting  his 
gifts  with  humble  submission,  rather 
than  by  pleading  our  unworthiness,  ver. 
38;  Rom.  4:  20,  21. 

40.  When  we  have  received  God's 
blessing,  we  love  to  tell  it  to  others. 
Especially  do  those  who  have  recently 
found  Christ.  They  should  also  seek 
the  advice  and  encouragement  of  older 
Christians,  vers.  39,  40 ;  Ps.  66  :  16 ; 
Mark  5  :  19. 

41.  The   communion  of  saints  is  a 
blessed  privilege  to  be  sought  after  and 
cultivated,  vers.   39,   40;   Mai.   3  :  16 
Phil.  1  :  3-5. 

42.  When  the  Holy  Spirit  fills  the 
heart,  the  tongue  is  aroused  to  utterance, 
vers.  41,  42,  67 ;  Acts  2  :  4,  17,  18 ;  10  : 
46. 

43.  Christ  is  the  great  theme  of  saints 
of  all  ages,  vers.  42,  43,  69,  70 ;  1  Pet. 
1  :  10,  11 ;  Rev.  19  :  10. 

44.  How  great  the  blessings  of  prompt 
and  signal  faith !  Not  one  of  God's 
promises  shall  fail,  vers.  44,  45;  Josh. 
21  :  45 ;  23  :  14 ;  1  Kings  8  :  66 ;  Luka 
7:9;  John  20  :  29. 

45.  Praise  to  God  is  the  natural  and 


B.  C.  6. 


LUKE   I. 


53 


spontaneous  result  of  ftiith.  With  our 
clearer  knowledge  of  Christ  we  have 
greater  reason  to  praise  God  than  Mary 
had,  ver.  46 ;  Phil.  1  :  25 ;  Ileb.  13  :  15 ; 
2  Cor.  4  :  13. 

46.  The  believer  can  find  his  greatest 
joy  in  Christ.  Mary's  chief  joy,  above 
that  of  a  mother,  was  iu  her  spiritual 
rdiitionship  to  her  Saviour,  ver.  47 ;  ch. 
8  :  21 ;  Heb.  3:18;  Phil.  3  :  1 ;  4  :  4. 

47.  It  is  a  cauie  of  thanksgiving  and 
great  joy  to  be  made  a  blessing  to 
ot/iers,  ver.  48 ;  1  Tim.  1  :  12. 

48.  Blessings  should  make  us  humble. 
Thus  will  they  prove  blessings  indeed, 
ver.  48 ;  Gen.  32  :  10 ;  Isa.  57  :  15 ;  James 
4  :  6,  10 ;  1  Pet.  3  :  5,  6. 

49.  "We  o\'e  our  salvation  to  God's 
holiness  as  well  as  to  his  power  and 
mercy,  vers.  49,  50 ;  Ps.  22  :  3-5 ;  89  : 
35-37. 

50.  Believers  are  the  objects  of  God's 
special  mercy  in  all  ages,  ver.  50 ;  1  Tim. 
4:  10. 

51.  Pride  is  opposed  to  God  and  must 
be  renounced  or  punished,  ver.  51 ;  Dan. 
4  :  37 ;  1  Tim.  3:6;  James  4  :  6 ;  1  John 

2  :  16. 

52.  The  exaltation  of  the  wicked  will 
only  make  their  downfall  the  greater, 
ver.  52;  ch.  18  :  14;  Prov.  16  :  18. 

63.  It  is  not  the  self-satisfied  but  the 
spiritually  hungry  that  shall  be  filled, 
ver.  53 ;  Isa.  41  :  17 ;  57  :  15 ;  Matt.  5  : 
6;  John  4  :  14;  Eev.  3  :  17,  18. 

54.  God's  blessings  upon  his  people 
are  in  accordance  with  his  purposes  of 
mercy,  ver.  54;  Eph.  1  :  9  ;  3  :  11. 

55.  God's  promises  are  of  certain  ful- 
filment; so  are  his  threatened  judg- 
ments, ver.  55 ;  2  Cor.  1  :  20-22 ;  2  Pet. 

3  :9. 

56.  We  should  rejoice  in  the  good 
that  God  bestows  upon  others,  ver.  58 ; 
Ps,  107  :  42 ;  Prov.  24  :  17 ;  Kom.  12  : 
15. 

57.  "  The  birth  of  John  &  sign  of 
God's  faithfulness  and  truth/'  ver.  57, 
58,  76-79. 

58.  The  only  circumcision  which  is 
pver  of  any  spu-itual  profit  is  that 
of  the  heart,  ver.  59 ;  Rom.  2  :  29  ;  Col. 
2  :  11.  Compare  Deut.  10  :  16 ;  Jer.  4  : 
4 ;  9  :  26. 

59.  In  Christ's  kingdom  we  are  not  to 
consult  the  customs  tf  the  world,  but 
God's  word  and  will,  vers.  59-63  ;  John 
18  :  36 ;  Gal.  1  :  10 ;  2  :  11 ;  1  John  2  : 
15-17. 


60.  Believing  obedience  is  the  perfec- 
tion of  faith,  ver.  63;  Heb.  11  :  33; 
James  2  :  22. 

61.  Blessings  are  found  in  the  way  of 
obedience,  vers.  63,  64;  Acts  5  :  32  • 
Heb.  5:9;  1  Pet.  1  :  22. 

62.  Through  faith  the  heart,  the 
mouth,  and  the  hands  are  opened,  vers. 
63,  64 ;  Rom.  10  :  10. 

63.  The  wonderful  works  of  God 
should  arouse  the  heart  to  thoughtful- 
ness,  anxiety,  and  reverence,  ver.  65; 
Dan.  5:6;  Ps.  71  :  16,  17 ;  Acts  5:11; 
11  :  19. 

64.  Circumstances  in  infancy  and 
childhood  often  indicate  the  future  of 
children,  ver.  66 ;  Ex.  2  :  2,  6 ;  1  Sam. 
2  :26. 

65.  We  are  spiritually  dumb  until  the 
Spirit  opens  our  mouths,  ver.  67 ;  Isa. 
35:  5,  6;  Ezek.  24  :  27;  29  :  21. 

66.  Redemption  should  ever  call  forth 
the  highest  praise  from  God's  people, 
ver.  68;  Ps.  31  :  5;  71  :  23;  130  :  7 ; 
Rev.  5  :  9. 

67.  The  Holy  Scriptuies  present  a 
unity  in  regard  to  Christ  and  all  truth, 
ver.  70 ;  ch.  24  :  27. 

68.  Salvation  and  free  forgiveness  are 
made  known  only  in  Jesus  Christ,  vers. 
71-73  ;  Ps.  130  :  4  ;  Acts  5  :  31. 

69.  God  never  forgets  his  promises, 
vers.  72,  73 ;  1  Kings  8  :  56  ;  Isa.  49  :  15. 

70.  The  service  of  Christ  is  one  of 
freedom,  and  not  of  bondage,  ver.  74 ; 
Rom.  8  :  15;  Heb.  12  :  18-24. 

71.  Salvation  includes  perseverance, 
and  perseverance  I'ests  upon  God's 
gracious  purpose  and  promise,  and  is 
inseparably  connected  with  the  earnest 
effort  of  the  soul  in  the  way  of  right- 
eousness, ver.  75 ;    Rom.  8  :  28 ;    Phil. 

1  :  6 ;  1  Pet.  1:5;  1  John  2  :  19. 

72.  Our  relation  to  Christ  fixes  our 
condition  in  the  spiritual  world,  ver. 
76 ;  ch.  2  :  34. 

73.  There  is  no  salvation  without  for- 
giveness of  sins,  and  no  forgiveness 
without  experimental  knowledge  of 
Christ,  ver.  77 ;  John  17  :  3 ;  Acts  13  : 
38  ;  Eph.  1  :  7. 

74.  Jesus  is  the  Sun  of  righteousness 
to  the  darkened  and  the  manifestation 
of  divine  truth  to  the  guilty,  vers.  78, 
79 ;  Zech.  9:12;  Mai.  4  :  2 ;  1  Cor.  1  : 
20,  21 ;  2  Pet.  1:19;  Rev.  22  :  16. 

75.  True  peace  is  found  only  iu  Jesus, 
ver.  79 ;  Isa.  48  :  22 ;  Rom.  5:1;  Eph. 

2  •  14. 


64 


LUKE  II. 


B.C,  5. 


The  birth  of  Jesus  at  Bethlehem. 

II.      Aud  it  came  to  pass  in  those  days,  that  there  went 

out  a  decree  from  Csesar  Augustus,  that  •>  all  the  Avorld  """^g  ^-  ^^'  ^^-  ^' 
2  should  be  taxed.     [''And  this  taxing  was  first  made   oAc.5.  37. 


76.  Growth  in  spirit  the  best  and 
mos+  important  of  all  growth,  ver.  80 ; 
ProY,  3  :  17 ;  Rom.  6  :  23 ;  1  Tim.  4  :  8. 

77.  An  inward  i^reparation  is  needed 
for  outward  activity.  Retirement,  self- 
examination,  prayer,  and  the  study  of 
God's  word  are  indispensable,  ver.  80 ; 
ch.  6  :  12,  13 ;  Gen.  32  :  24-30;  Ps.  1  : 
2  ;  63  :  6  ;  Col.  4  :  2. 


CHAPTER  II. 

The  last  chapter  closes  with  a  brief 
reference  to  the  growth  and  private  life 
of  John.  Luke  now  returns  to  a  period 
a  little  after  John's  birth,  and  relates 
the  birth  of  Jesus  at  Bethlehem  with 
attending  circumstances  (vers.  1-20) — 
his  circumcision  (21);  his  presentation 
in  the  temiile,  where  he  is  welcomed  by 
Simeon  and  the  aged  Anna  with  grate- 
ful praises  and  prophetic  utterances 
(22-38) ;  the  return  of  Joseph  and  Mary 
with  Jesus  to  Nazareth,  where,  under 
the  favor  of  God,  he  spends  his  child- 
hood (39,  40) ;  his  visit  to  the  temple  at 
the  passover  when  twelve  years  of  age 
(41-50) ;  his  return  to  Nazareth,  where 
in  subjection  to  his  parents  he  spends 
the  remaining  years  of  his  private  life 
(61,  52). 

1-7.  The  Birth  of  Jesus  at  Beth- 
lehem. Matt.  1  :  25.  Matthew's  ac- 
count (1  :  18-24)  of  the  angelic  appear- 
ance to  Joseph  in  a  dream  comes  in 
between  this  and  the  preceding  chapter. 
In  tills  paragraph  Luke  shows  how 
Jesus  came  to  be  born  at  Bethlehem, 
though  Mary  resided  at  Nazareth.  In 
the  accomplishment  of  the  divine  pur- 
poses "  the  king's  heart  is  in  the  hand 
of  the  Lord,"  Prov.  21  :  1. 

1.  In  those  days.  While  the  events 
related  in  the  preceding  chapter  were 
occun'ing.  Shortly  after  John's  birth, 
there  went  out  a  decree.  An 
edict  was  issued  or  promulgated.  Cae- 
sar Augustus.  The  first  Roman 
emperor,  nephew  of  Julius  Caesar,  born 
B.  C.  63,  died  A.  D.  14,  at  the  age  of 
eeventy-six,  after  a  long  and  prosperous 


reign  of  forty-four  years.  The  title 
Augustus — the  venerable,  the  majesf.ic — 
was  conferred  upon  him  by  the  Senate, 
and  was  applied  to  his  successors,  A  cts 
25  :  21,  25.  The  title  Caesar  was  as- 
sumed by  him,  and  also  applied  to  Ro- 
man emperors  after  him.  In  the  New 
Testament  we  find  it  applied  to  Tibe- 
rius (ch.  3  : 1),  to  Claudius  (Acts  17  :  7), 
to  Nero,  Acts  25  :  8 ;  26  :  32.  All  the 
world,  or  all  the  inhabited  earth.  The 
Roman  empire,  which  at  that  time  em- 
braced nearly  all  the  civilized  aud 
known  world,  and  which  was  very 
commonly  spoken  of  as  "  all  the 
world."  The  phrase  seems  to  have 
been  used  sometimes  in  a  restricted 
sense,  meaning  the  land  of  Judea  and 
adjacent  countries.  This  may  be  the 
sense  in  Acts  11  :  28.  But  there  is  no 
necessity  here  of  restricting  the  mean- 
ing. 

Should  be  taxed.  Literally, 
Should  be  inscribed,  enrolled,  registered. 
The  names  and  number  of  inhabitants, 
with  their  families  and  estates,  should 
be  registered  for  the  purpose  of  either 
taxation  or  of  recruiting  the  army. 
From  Tacitus  {Ann.  i.  11)  we  learn 
that  Augustus  prepared  a  statistical 
register  of  the  whole  empire,  which 
took  many  years  to  complete.  Such  a 
document  in  his  own  handwriting  was 
read  to  the  Senate  after  his  death,  in 
which  were  the  revenue  and  expendi- 
ture of  the  empire  and  the  military 
force  of  the  citizens  and  allies.  Herod 
the  Great  was  an  all)'^,  but  dependent  on 
Augustus.  "Augustus  did,  in  fact, 
contemplate  the  introduction  of  a  uni- 
form system  of  taxation  throughout  the 
whole  Roman  empire." — Olshausen. 
The  time  was  most  favorable  for  a  gen- 
eral census,  and  most  fitting  for  tlie 
birth  of  the  Prince  of  peace,  when  the 
whole  world  was  at  peace,  except  some 
troubles  in  Dacia,  and  the  emperor  was 
in  the  full  enjoyment  of  his  power. 

2.  And  this  taxing.  Rather,  This 
registering  or  census.  Was  first.  The 
most  natural  and  obvious  renderiup  is, 
Was  the  first  made,  etc.,  from  which  it 


B.  C.  5. 


LUKE  II. 


65 


3  when   Cyrenius  was  governor  of  Syria.)     And   all 

4  went  to  be  taxed,  every  one  into  his  own  city.      And 


may  be  inferred  that  there  was  another 
census  under  Cyrenius,  which  was  in- 
deed the  case  about  ten  years  later,  the 
one  mentioned  in  Acts  5  :  37. 

When  Cyrenius  was  governor 
of  Syria,  at  Antiocli.  Cyrenius  is 
the  Greek  form  of  the  Latin  name 
Quirinus.  His  full  name  was  Publius 
Sulpitius  Quirinus.  He  died  at  Eome, 
A.  D.  21.  Syria  was  then  a  Roman 
province,  whose  boundaries  are  some- 
what uncertain.  Its  general  boundaries 
were  the  Eujihrates  on  the  east,  the 
Mediterranean  on  the  west,  Palestine  on 
the  south,  Cilicia  and  Mount  Amanus 
on  the  north.  After  the  banishment  of 
Archelaus,  A.  D.  6,  Judea  was  added  to 
the  province  of  Syria  {Joseph.  Antiq., 
xviii.  1,  1),  the  governor  of  the  former 
being  responsible  to  that  of  the  latter. 

According  to  Josephus  {Antiq.,  xvii. 
13,  5 ;  xviii.  1,  1),  Cyrenius  oecame 
governor  of  Syria,  A.  D.  6,  when  he 
took  a  census  in  Judea,  which  excited 
the  opposition  related  by  Luke  in  Acts 
5  :  37.  It  appears,  therefore,  that  Luke 
here  refers  to  a  census  about  ten  years 
earlier,  which  was  commenced  during 
the  last  days  of  Herod  the  Great,  before 
Palestine  became  a  Roman  province. 
And  J.  Von  Gumpach,  in  his  "  Gospel 
Narrative  Vindicated,"  shows  that  sev- 
eral statements  of  ancient  authors  point 
to  such  an  enrolment  at  this  very  time. 
How,  then,  could  Luke  say  that  this 
registering  was  made  when  Cyrenius 
was  governor  of  Syria  ?  This  difficulty 
has  been  solved  ir  various  ways,  among 
which  the  following  are  the  best:  (1) 
Cyrenius  may  have  been  at  the  head  of 
an  imperial  commission  of  the  census 
for  Syria,  and  in  this  wider  sense  he 
might  popularly  be  styled  governor.  A 
very  serious  objection  to  this  is  the 
special  and  localizing  term, "  of  Syria." 
It  is  doubtful  whether  the  Greek  phrase, 
"  governor  of  Syria,"  can  bear  such  a 
meaning.  If,  however,  he  became  gov- 
ernor before  completing  the  census,  the 
objection  falls  to  the  ground.  (2)  By 
supposing  that  Cyrenius  was  twice  gov- 
ernor of  Syria.  The  researches  of  A. 
W.  Zumpt  have  rendered  it  highly 
probable  that  this  was  the  case,  and 
that  his  first  governorship  extended 
from  about  B.  C.  4  to  B,  C.  1.    The  ob- 


jection to  this  is  that  the  first  governor- 
ship of  Cyrenius  began  just  after 
Herod's  death,  and  thus  a  little  late  for 
the  census  here  mentioned.  To  this  it 
may  be  replied  that  Herod  commenced 
the  census,  but  dying  it  was  completed 
by  Cyrenius,  and  that  thus  it  became 
known  by  his  name.  (3)  It  seems  to 
me,  however,  that  the  two  theories  just 
mentioned  may  be  combined.  Cyrenius 
may  have  been  specially  commissioned 
by  the  emperor  to  take  charge  of  the 
census  of  Syria,  and  while  attending  to 
it  became  for  a  time  the  actual  governor. 
Herod  also  may  have  begun  a  census 
upon  the  order  of  Augustus.  His  king- 
dom, though  not  a  Roman  province, 
was  dependent  on  Rome  and  practically 
amenable  to  its  edicts.  Thus  we  find 
this  census  marked  with  both  Roman 
and  Jewish  characteristics,  the  former 
in  the  registering  of  women  and  chil- 
dren, the  latter  in  obliging  each  one  to 
be  registered  in  the  place  whence  the 
family  sprang,  rather  than  that  of  actual 
residence.  But  Herod  dying,  the  census 
was  completed  while  Cyrenius  was  the 
first  time  governor  of  Syria,  and  under 
his  direction  or  co-operation.  The  first 
census  under  Cyrenius  was  that  of  a 
Roman  ally,  though  dependent;  the 
second  was  that  of  a  Roman  province, 
and  hence  more  humiliating,  and  prob- 
ably with  more  special  reference  to  the 
taxation  of  property.  It  is  a  fact  worthy 
of  notice  that  Jesus  was  born  just  when 
the  power  and  authority  of  Rome  began 
thus  to  be  acknowledged  by  every  in- 
habitant of  the  land.  It  was  a  precur- 
sor of  departing  power.  Shiloh,  the 
Prince  of  peace,  comes,  and  the  sceptre, 
with  the  banishment  of  Archelaus,  de- 
parts from  Judah,  Gen.  49  :  10.  See 
author's  Harmony  of  the  Gospels,  note 
on  ^9. 

3.'  All  the  people  of  Palestine.  Into 
his  own  city.  The  city  of  his  ances- 
tors. The  census  was  thus  taken  partly 
after  the  Jewish  method.  Each  Jew 
went  to  the  headquarters  of  his  family 
to  be  enrolled,  where  the  anwstral 
records  were  kept.  See  preceding  verse. 
Accordingly,  Joseph  went  to  Bethlehem 
(ver.  4),  since  he  was  of  the  family  of 
David  and  Bethlehem  was  David's 
ancestral    home.      Luke's    reason    for 


66 


LUKE  II. 


B.  C.  6, 


'Joseph  also  went  up  from  Galilee,  out  of 'the  city  t^\^''^%~l'-\r 
of  Nazareth,  into  Judaja,  unto  'the  city  of  David,      ^,^^^"  '   ' 
which  is  called  Bethlehem;  ^ because  he  was  of  the   'i  Sai>i.  16.  i,  4 
house  and  lineage  of  David :  to  be  taxed  with  Mary 
^  his  espoused  wife,  being  great  with  child. 

And  so  it  was,  that,  while  they  were  there,  the 
days  were  accomplished  that  she  should  be  delivered. 


John  7.  42. 
«ch.  1.27;  Mt.  1.16. 
fcch.  1.27;  Mt.  1.18. 


mentioning  this  census  appears  to  have 
been  to  show  how  it  was  that  Jesus  was 
born  at  Bethlehem.  Csesar  prompted, 
but  God's  purpose  directed,  the  census. 
"  To  locate  an  infant's  birth,  sixty 
millions  of  persons  are  enrolled." 

4.  Joseph  .  .  .  Galilee  .  .  .  Naza- 
reth. See  on  ch.  1 :  26,  27.  Went  up. 
The  usual  expression  in  speaking  of  go- 
ing from  Galilee  to  the  more  elevated  re- 
gion of  Jerusalem  and  Judea.  With  this 
physical  elevation  may  be  associated 
the  idea  of  greater  political,  social,  and 
spiritual  privileges  and  standing. 

Bethlehem  signifies  "  house  of 
bread "  —  fitting  name  where  "  the 
Bread  of  life"  was  born — so  called 
perhaps  on  account  of  its  fertility.  It 
was  a  small  town  about  six  miles  south 
of  Jerusalem,  and  about  seventy-six 
south  of  Nazareth.  The  earliest  no- 
tice of  it  is  in  Gen.  35  :  16-20,  when 
Jacob  was  bereaved  of  his  beloved  Ra- 
chel. It  is  called  the  city  of  David 
because  it  was  his  birthplace  (1  Sam. 
16  :  1)  and  the  seat  of  his  ancestral 
home.  It  was  the  scene  of  the  touch- 
ing story  of  Ruth.  It  lies  to  the  east 
of  the  main  road  from  Jerusalem  to 
Hebron,  and  is  situated  on  an  eminence. 
"  The  hill  has  a  deep  valley  on  the 
north  and  another  on  the  south.  The 
west  end  shelves  down  gradually  into 
the  valley,  but  the  east  end  is  bolder, 
and  overlooks  a  plain  of  some  extent. 
The  slopes  of  the  ridge  are  in  many 
parts  covered  with  terraced  gardens 
shaded  by  rows  of  olives  with  figs  and 
vines,  the  terraces  sweeping  around  the 
contour  of  the  hill  with  great  regular- 
ity. On  the  top  of  the  hill  lies  the  vil- 
lage in  a  sort  of  an  irregular  triangle." 
— Hackett  Smith's  Dictionary.  Modern 
travellers  speak  of  the  fertility  of  the 
surrounding  region,  and  estimate  the 
population  of  the  present  town  at  about 
three  or  four  thousand. 

Because  introduces  the  reason  for 
their  going  to  Bethlehem.  The  house 
and    lineage,    family,    of    David. 


House    refers    more    jiroperly    to    the 
household,  but  family  to  a  division  of 
the  tribe,  which  might  include  several 
households.     The  two  words  give  an 
emphatic  expression  to  Joseph's  co*i- 
I  nection  with  and  descent  from  David. 
The  custom  of  being  enrolled  at  the 
i  headquarters  of  the  family  was  one  of 
I  the   things   in  that  chain  of  circum- 
stances which  resulted  in  the  fulfilment 
of  prophecy  at  Bethlehem. 

5.  To  be  taxed,  registered,  ver.  1. 
With  Mary.  This  may  mean  ei'Jier 
that  Joseph  went  up  to  be  registered, 
accompanied  by  Mary,  or  that  Mary 
went  up  to  be  registered  as  well  as 
Joseph.  The  Roman  poll-tax  under 
the  emperors  was  levied  upon  both 
males  and  females;  the  former  after 
the  age  of  fourteen,  the  latter  after  the 
age  of  twelve.  Doubtless,  according  to 
Roman  custom,  it  was  not  always  neces- 
sary for  women  to  be  personally  present 
in  order  to  be  enrolled,  and  Mary  had 
a  good  excuse  for  remaining  at  home. 
Yet  at  a  time  when  so  many  were  leav- 
ing their  homes,  and  the  country  was 
so  unsettled,  it  was  natural  that  Joseph 
should  keep  his  wife  under  his  own 
protection,  especially  as  she  was  not  in 
a  condition  to  be  left  behind.  Mary  too 
may  have  been  actuated  by  a"  strong 
love  for  the  city  of  her  ancestors,  and 
with  the  belief  that  the  prophecy  of 
Micah  (5  :  2)  was  about  to  be  fulfilled, 
Matt.  2  :  6.  Some  suppose  that  Mary 
went  up  to  be  enrolled  as  an  heir- 
ess (Num.  36  :  7),  but  this  is  uncer- 
tain. Espoused,  betrothed.  Wife  is 
omitted  in  the  oldest  manuscripts. 
The  Jews  regarded  betrothed  persons 
as  husband  and  wife.  Matt.  1 :  19,  20. 
The  expression  here  is  consistent  with 
Matt.  1  :  24,  but  implies  that  they  had 
not  yet  entered  upon  the  full  relations 
of  husband  and  wife. 

6.  While  they  were  there,  waiting 
either  for  the  proper  officer  to  register 
them  or  till  their  own  turn  came.  It 
is  probable  that  they  had  not  waited 


B.  C.  5. 


LUKE  II. 


57 


7  And  'she  brought  forth  her  first-born  son,  and 
wrapped  him  in  swaddling  clothes,  and  laid  him  in  a 
manger;  because  there  was  no  room  for  them  in  the 
inn. 


i».  7.  14;   Mt. 
25;  Gal.  4.4. 


long,  as  they  were  occupying  a  tempo- 
rary lodgiug-place. 

7.  Her  first-born  son.  The  ques- 
tion whether  Mary  had  other  children 
is  in  itself  a  matter  of  little  moment, 
except  as  the  Papists  have  argued  and 
decreed  her  perpetual  virginity.  That 
she  afterward  had  other  children  seems 
to  me  highly  probable,  ch.  8  :  20 ;  Matt. 
13  :  55 ;  Mark  6  :  3.  This  passage,  in- 
deed, affords  a  presumption  that  she 
had,  or  at  least  shows  that  there  was 
nothing  repugnant  in  the  idea.  Swad- 
dling clothes,  or  swathing  bands. 
Cloths  and  bands  which  were  wrapped 
around  infants  at  their  birth.  The  lan- 
guage indicates  that  Mary  did  this  her- 
self. 

Dr.  H.  C.  Fish  when  in  Bethlehem 
said,  "  I  saw  again  here  how  habits 
cling  to  places ;  for  the  babe  of  one  of 
the  women  whom  I  met  on  the  street 
was     actually    swaddled    up    like    a 


mummy,  as  here  pictured.  The  design 
is  to  secure  a  straight  form,  besides 
being  a  matter  of  convenience  in  trans- 
portation (much  as  our  Indians  wrap 
their  '  pappooses '  and  lash  them  to 
their  backs).  The  habit  is  common  in 
Bethlehem  and  elsewhere — perhaps  less 
so,  however,  than  that  of  confining  the 
babes  just  as  closely  in  a  kind  of 
cradle,  in  which  I  have  often  seen  them 
carried  into  the  fields,  to  lie  there, 
unable  to  move,  while  the  mother  is  at 
her  work.  Sometimes  the  swaddling 
bands  cover  feet  and  head,  leaving  only 
a  breathing-place." — JBible  Lands  Illus- 
trated, p.  365. 

A  manger,  or  crib,  a  hollow  place 
for  food,  a  feeding-trough  in  a  stable, 
Isa.  1:3.  "  The  mangers  are  built  of 
small  stones  and  mortar,  in  the  shape 
of  a  box,  or  rather  of  a  kneading- 
trough  ;  and  when  cleaned  up  and 
whitewashed,  as  they  often  are  in  sum- 


-==^  ■^=-^~^^^-/" 


SWADDLED  BABE  IN  BETHLEHEM. 


mer,  they  do  very  well  to  lay  little 
babes  in.  Indeed,  our  own  children 
have  slept  in  them  in  our  rude  sum- 
mer reti'eats  on  the  mountains." — Dr. 
Thomson,  The  Land  and  the  Book, 
vol.  ii.,  98.  It  is  implied  that  Josejih 
and  Mary  had  for  their  lodging-place  a 
stable  or  outhouse  where  animals  were 
housed  and  fed.  The  reason  is  given. 
Because  there  was  no  room,  etc. 
So  many  had  come  from  different  parts 
of  the  land  to  be  registered.  Besides, 
all  the  room  at  the  inn  was  probably 
secured  by  those  of  more  property  and 
worldly  influence.     Moreover,   Jose^jh  I 

3 


had  found  it  necessary  to  travel  slowly 
on  Mary's  account.  Others  could  easily 
pass  them.  Bengel  quaintly  remarks, 
"  Even  now  there  is  seldom  place  for 
Christ  in  inns."  Dr.  Farrar  {Life  of 
Christ,  p.  4)  found  himself  late  one 
night  at  the  khan  (or  inn)  Hulda, 
where  he  was  comi^elled  to  find  accom- 
modations in  the  court-yard,  amid  the 
litter,  the  closeness,  the  unpleasant 
smell  of  the  crowded  animals,  the  un- 
welcome intrusion  of  dogs,  and  the 
necessary  society  of  the  lowest  hangers- 
on.  The  inn,  implying  that  there 
was  but  one  in  the  small  city  of  Beth- 


68 


LUKE  II. 


B.  C.  6. 


Angelic  Annoimcement  to  the  Shepherds. 
8      And  there  were  in  the  same  country  shepherds 
abiding  in  the  field,  keeping  watch  over  their  flock 


lehem,  was  very  unlike  a  modern  hotel. 
It  was  probably  but  little  more  than  a 
large  enclosure  where  the  traveller 
might  sleep,  stable  his  beasts,  and  de- 
posit his  goods,  furnishing,  however,  his 
own  bed  and  food.  Such  inns,  called 
khans,  are  common  in  the  East.  "  The 
building  is  commonly  of  stone,  built 
round  an  open  square,  with  sheds  or 
stalls  for  cattle,  and  over  these,  often, 
are  chambers  for  travellers.  At  these 
caravansaries  we  saw  whole  caravans 
of  horses,  mules,  camels,  and  men  from 
different  quarters  take  up  their  lodgings 
for  the  night." — M.  W.  Jacobus,  Notes 
on  Luke.  Sometimes  there  are  separate 
stalls  for  cattle  in  the  rear,  under  a  shed 
running  all  along  behind  the  walls. 
Some  suppose  that  it  was  in  one  of  these 
rear  stables  that  Joseph  and  Mary  were 
compelled  to  lodge.  Undoubtedly  the 
true  conception  of  the  history  is  that  the 
holy  family,  excluded  from  the  part  of 
the  caravanserai  allotted  to  travellers, 
repaired  to  that  part  where  the  animals 
were ;  and  the  birth  taking  place  there, 
the  new-born  child  was  laid  in  one  of 
the  feediug-troughs  within  reach." — 
Dr.  Hackett  on  "  Crib,"  Smith's  Bible 
Dictionary,  Am.  Ed. 

But  others,  regarding  the  stables  as  a 
part  of  the  inn,  suppose  the  town  so 
crowded  that  Joseph  and  Mary  found 
no  shelter  except  in  some  peasant's 
stable,  which  may  have  been  so  rude 
and  poor  that  none  of  the  strangers 
thought  it  good  enough  to  occupy.  But 
this  supposition,  though  possible,  is  not 
necessary.  It  was  perfectly  natural, 
after  finding  no  lodging-jjlace  within 
the  inn,  to  have  found  it  in  one  of  the 
stables  or  outhouses.  We  must  also 
divest  ourselves  to  a  certain  extent  of 
our  feelings  respecting  stables.  These 
were  often  arranged  under  the  same 
roof  with  the  house,  and  servants  often 
lodged  in  the  same  with  the  cattle. 
"  To  this  day,  both  in  Bethlehem  and 
other  Syrian  cities,  kitchen,  parlor,  and 
stable  are  frequently  under  the  same 
roof,  and  often  without  a  partition  be- 
tween them.  In  going  from  Jerusalem 
to  Nablous  I  stopped  with  a  Christian 
ai  Beeroth,  near  Bethel.    His  dwelling 


was  a  one-story  house.  Within  was  a 
raised  platform  not  two  feet  high,  on 
which  was  arranged  the  furnitnre  of 
his  home;  at  the  foot  of  the  platform 
was  a  space  four  feet  wide  and  extend- 
ing the  whole  depth  of  the  building^ 
which  was  the  stable,  and  in  one  corner 
stood  nis  ass.  And  in  a  neighboring 
house  a  woman  was  kneading  dough  on 
the  platform,  and  a  little  girl  was  holding 
an  infant,  and  two  feet  from  them  stood 
the  ass,  with  his  elongated  head  thrust 
into  a  stone  manger  excavated  in  the 
solid  rock."— Dr.  J.  P.  Newman,  Fr(m. 
Dan  to  Beersheba,  pp.  221,  222. 

A  very  early  tradition  affirms  that 
Jesus  was  born  in  a  cave  in  or  near 
Bethlehem.  Such  natural  grottoes  are 
sometimes  used  as  stables  in  Palestine. 
In  the  jfear  A.  D.  327  the  mother  of 
Constantine  built  the  present  chapel 
over  the  cave  which  was  then  regarded 
as  the  probable  birthplace.  In  a  cave 
beside  it  the  learned  and  eloquent 
Jerome  spent  thirty  of  his  declining 
years  (died  A,  D.  420)  in  studjf,  fasting, 
and  prayer.  There  is  nothing,  how- 
ever, in  Scripture  to  make  it  certain 
that  Jesus  was  born  in  a  cave,  and  it 
must  not  be  forgotten  that  ecclesiastical 
tradition  has  always  been  prone  to  fix 
the  site  of  remarkable  events  in  caves 
and  grottoes. 

8-20.  An  Angel  announces  the 
Birth  to  certain  Shepherds,  who 
thereupon  visit  the  infant  Sa- 
viour. The  shepherds  unite  with  the 
heavenly  hosts  in  celebrating  the  won- 
drous event. 

8.  In  the  same  country,  district, 
or  neighborhood.  Region  near  Beth- 
lehem. There  David  had  tended  sheep. 
Shepherds.  Men  of  a  hardy  and 
humble  calling,  but  of  true  piety,  as 
we  may  infer  from  their  after  conduct, 
with  spiritual  longings  for  the  coming 
of  the  Messiah.  The  calling  and  office 
of  shepherd  has  been  highly  honored. 
Christ  styles  himself  "  the  good  Shep- 
herd "  (John  10 :  11) ;  and  is  called  "  the 
great  Shepherd  of  the  sheep,"  Heb. 
13  :  20. 

Abiding  in  the  field.  Remaining 
or  living  in  the  open  fields  or  open  air. 


B.  C.  6. 


LUKE  II. 


69 


9  by  night.     And,  lo,  the  angel  of  the  Lord  came  upon 


They  were  living,  after  the  custom  of 
shepherds,  under  the  open  sky.  This 
does  not  necessarily  exclude  the  idea 
of  tents  in  connection  witli  their  en- 
campment. But  in  that  climate,  during 
the  months  usually  allotted  to  the 
pasturing  of  flocks  in  the  open  field, 
exposure  by  night,  with  proper  pi'e- 
cautions,  was  neither  dangerous  nor 
dnpleasant.  The  word  in  the  original 
^oes  not  decide  whether  it  was  a  plain 
or  a  hillside.  A  plain  about  a  mile 
east  of  the  town  is  the  traditional  scene 
of  this  event ;  but  being  very  rich,  it 
was  probably  cultivated,  and  not  left  to 
lie  in  pasturage.  This  has  been  regard- 
ed as  the  site  of  Migdal  Eder,  or  "  tower 
of  the  flock,"  a  watch-tower  not  far 
from  Bethlehem,  built  for  the  use  of 
herdsmen  in  watching  and  guarding 
their  flocks.  Gen.  35  :  21.  The  prophet 
Micah  mentions  this  name  and  Bethle- 
hem with  Messianic  expectation,  Mic. 
4  :  8 ;  5  :  2.  Its  site,  however,  is  un- 
known. The  shepherds  do  not  appear 
to  have  been  in  this  tower  at  this  time. 
But  it  was  a  central  place  to  which 
they  could  resort  in  times  of  danger 
and  on  special  occasions.  They  were 
probably  on  one  of  the  neighboring 
hills,  where  shepherds  and  flocks  are 
seen  at  the  present  day.  Keeping 
watch  over  their  flocks,  etc.  Liter- 
ally, Keeping  watches  of  the  night  over 
their  flocks;  taking  their  turns  at  the 
several  night-watches.  The  night  was 
now  divided  into  four  watches.  Matt. 
14  :  25.  The  sheep  were  kept  under  the 
open  sky  by  night  as  well  as  by  day,  it 
being  thought  conducive  to  the  excel- 
lence of  the  wool.  The  watchers  guard- 
ed the  flocks  against  robbers  and  wild 
beasts,  and  prevented  any  of  the  sheep 
or  lambs  from  straying  away.  By 
night.  The  natural  inference  is  that 
Jesus  was  born  in  the  night. 

Chronological.  The  exact  day 
and  year  of  the  Saviour's  birth  cannot 
be  ascertained  with  certainty.  Diony- 
sius  the  Small,  a  Scythian  by  birth,  and 
an  abbot  at  Rome  in  the  year  A.  D. 
526,  fixed  the  birth  of  Christ  to  the 
754th  year  of  Rome.  This  is  the  era 
from  which  we  commonly  reckon.  But 
it  has  long  been  admitted  that  Dionysius 
made  an  error  of  at  least  four  years. 


For  Jesus  was  born  before  the  death  of 
Herod  the  Great  (Matt.  2  :  1,  19),  which 
took  place  about  the  1st  of  April,  in  the 
year  of  Rome  750.  This  is  definitely 
fixed  by  an  eclijise  of  the  moon  which 
is  mentioned  as  occurring  a  little  before 
his  death.  This  eclipse,  by  astronomical 
calculation,  took  place  on  the  night  of 
the  12th  and  13th  of  March,  in  the  year 
of  Rome  750,  or  four  years  before  our 
common  era.  But  Jesus  was  born 
somewhat  earlier.  For  the  coming  and 
visit  of  the  wise  men,  the  stratagem  of 
Herod,  the  murder  of  the  infants,  and 
the  flight  and  exile  in  Egypt  must  have 
occupied  several  months.  Matt.  2  :  16. 
This  would  seem  to  indicate  that  the 
common  era  is  too  late  by  about  five 
years. 

But  greater  uncertainty  hangs  over 
the  day  of  Christ's  birth.  Luke's  ac- 
count does  not  favor  the  25th  of  Decem- 
ber, which  is  not  the  time  in  Palestine 
when  shepherds  live  with  their  sheep 
night  and  day  in  the  open  fields.  The 
seasons,  however,  vary  greatly  in  difiier- 
ent  years;  and  recent  statements  of 
travellers  concerning  the  climate  in 
Palestine  show  that  in  favorable  sea- 
sons shepherds  may  be  out  with  their 
flocks  more  or  less  at  certain  times 
between  the  middle  of  December  and 
the  middle  of  February.  While,  there- 
fore, I  could  not  regard  the  8th  verse 
of  this  chapter  as  decisive  against  the 
view  that  Christ  was  born  in  the  winter, 
yet  I  think  it  rather  favors  the  view 
that  his  birth  occurred  either  in  the 
spring  or  autumn.  But  more  important 
is  the  fact  that  the  census  (vers.  3,  4), 
which  made  it  necessary  for  men  and 
women  to  repair  to  the  homestead  of 
the  family,  thus  occasioning  long  and 
innumerable  journeys,  would  hardly  be 
carried  on  in  mid-winter.  The  25th  of 
December,  moreover,  was  not  celebrated 
as  Christmas  until  the  fourth  century. 
"  It  originated  in  Rome,  and  was  prob- 
ably a  Christian  transformation  or  re- 
generation of  a  series  of  kindred  heathen 
festivals,  the  Saturnalia,  Sigillaria,  Ju- 
venalia,  and  Brumalia,  which  were 
celebrated  in  the  month  of  December 
in  commemoration  of  the  golden  age  of 
universal  freedom  and  equality,  ami  in 
honor  of   the    uuconquered    sun,  and 


60 


LUKE   II. 


B.  C.  5 


them,  and  *the  glory  of  the  Lord  shone  round  about  *Kx.16.io;  24.  i« 
10  them;  'and  they  were  sore  afraid.     And  the  angel   ich.  i!'i2. 


said  unto  them,  Fear  not:  for,  behold,  I  bring  you 
™good  tidings  of  great  joy,  "which  shall  be  to  all 

11  people.     "For  unto  you  is  born  this  day  in  the  city 
of  David  ^a  Saviour,   1  which   is   Christ   the   Lord. 

12  And  this  shall  be  a  sign  unto  you;  Ye  shall  find  the   pMtri.°2i-  2 Tim 


Is.  52.  7;  61.  1. 

vers.  31,  32;  cb 
24.  47  ;  Ge.  12.  3  • 
Is.  49.  6 ;  Mt.  28 
19 ;  Ro.  15.  9,  12. 

Is.  9.  6. 


babe  wrajjped  in  swaddling  clothes,  lying  in  a  man- 
10;  Dan.  9.  24,  25  ;  Mt.  16.  16 ;  Ac.  2.  36  ;  10.  36 ;  1  Cor.  15.  47  ;  Phil.  2. 11. 


1.  9,  10. 
1  ch.  1.  43  ; 


Ge.  49 


which  were  great  holidays  for  slaves 
and  children." — Dr.  P.  Schaff.  But 
earlier  in  the  third  century  there  was 
no  agreement  in  regard  to  the  day,  some 
putting  it  on  the  20th  of  May  and  others 
on  the  20th  of  April.  Oriental  Chris- 
tians in  the  third  and  fourth  centuries 
kept  the  6th  of  January  as  the  day  of 
our  Saviour's  birth  and  bapti.sm.  It 
seems  to  me  more  probable,  in  view  of 
all  the  circumstances,  that  his  birth  took 
place  in  the  autumn.  It  is,  however, 
an  historical  fact  that  early  Christians 
did  not  commemorate  the  birth  of 
Christ.  Their  great  day  was  the  resur- 
rection day,  the  Lord's  Day.  If  God 
had  designed  that  Christ's  birthday 
should  be  celebrated,  he  would  have 
revealed  it.  See  author's  Harmony  of 
the  Gospels,  pp.  242-245,  g  9.  Also 
compare  author's  JS'otes  on  JIatthew, 
ch.  2. 

9.  Lo,  Behold,  introduces  something 
unexpected  and  wonderful.  The  an- 
gel, An  angel.  Who  it  was  is  neither 
said  nor  implied.  Came  upon  them, 
stood  by  them,  ai^peared  in  a  visible 
form  standing  above  them.  The  idea  is 
that  of  a  sudden  and  unexpected  ap- 
pearance^ ch.  24  :  4 ;  Acts  23  :  11.  The 
glory  of  the  Lord.  That  surpassing 
lustre  and  brightness  which  in  former 
ages  had  been  the  token  or  symbol  of 
(jrod's  presence,  Ex.  24  :  16;  JIum.  14  : 
10;  Matt.  17  :  5.  They  were  overshad- 
owed and  surrounded  with  the  divine 
etfulgence.  They  were  sore  afraid. 
Literally,  They  feared  a  great  fear,  they 
were  greatly  terrified.  There  was  a 
glory  attending  the  angel  beyond  any- 
thing that  Zachariah  or  Mary  had  seeii, 
eh.  1  :  11,  28.  The  supernatural  and 
the  holy  naturally  produce  awe  in  mor- 
tal and  sinful  man,  ch.  5:8;  Matt.  17  : 
6 ;  Ex.  20  :  19 ;  33  :  20 ;  Judg.  13  :  22. 

10.  Fear  not.  Be  not  affrighted. 
For  he  was  a  messenger,  uot  of  bad,  but 


of  good  tidings.    There  was  no  need  of 
slavish  fear  now  that  the  Messiah  had 
come.    I  bring  you   good  tidings. 
The  same  verb  as  in  ch.  1 :  19,  and  verj 
often  translated  elsewhere  "  preach  the 
gospel."    An  angel  is  the  first  to  an- 
nounce to  the  world  that  the  Savioui 
had  actually  come.     Of  great  joy, 
which  shall  be  a  matter  and  occasion 
of  great  joy.   To  all  people.  Bather, 
To  the  whole  people — namely,  of  Israel, 
to  whom  the  message  was  to  be  first 
proclaimed,  though  not  exclusively  in- 
tended   for   them.      According  to  the 
spirit  of  this  announcement,  the  shep-  I 
herds  afterward  make  known  the  mes-  { 
sage  to  others.     While  the  message  is  1 
limited  here,  the  blessings  of  it  are  gen-  1 
eral  in  ver.  14. 

11.  Unto  you.  To  you  and  to  all 
to  whom  the  coming  of  Christ  shall  be 
an  occasion  of  great  joy.  The  birth  of 
the  Saviour  satisfies  a  felt  want  in  each 
individual  soul.  City  of  David.  Beth- 
lehem, David's  native  city  and  Christ's 
promised  birthplace,  Mic.  5:2;  Matt. 
2  :  5,  6.  A  Saviour.  See  on  ch.  1  • 
47.  He  was  called  Jesus,  which  means 
Saviour,  Matt.  1  :  21.  He  saves  men 
from  the  power  and  penalty  of  sin. 
Christ,  the  ofiicial  name  of  Jesus, 
means  anointed,  and  corresponds  with 
the  Hebrew  Messiah.  From  such  pas- 
sages as  Ps.  2  :  2 ;  Dan.  9  :  24,  25,  it  be- 
came  common  among  the  Jews  to  apply 
it  to  the  expected  deliverer,  John  1 :  41 ; 
4  :  25.  He  was  the  anointed  Prophet, 
Priest,  and  King  of  .spiritual  Israel,  of 
the  kingdom  of  God.  Lord.  The  Jews 
thought  the  name  Jehovah  too  sacred  , 
to  pronounce,  and  substituted  for  it  in  j 
their  oral  reading  a  term  which  the  j 
Greek  translators  of  the  Old  Testament 
rendered  by  this  word  Lord.  When- 
ever, therefore,  a  Jew  met  this  word 
Lord  in  the  Greek  translation  of  the 
Scriptures,  he  at  once  recognized  it  as 


B.  C.  5. 


LUKE   II. 


61 


13  ger.    'And  suddenly  tliere  was  with  the  angel  a  mul- 
titude of  the  heavenly  host  praising  God,  and  saying. 

14  "Glory  to  God  in  the  highest,  an«l  on  earth  *  peace, 
"good  will  toward  men. 

«ch.  1.  79  ;  Is.  9.  6,  7  ;  Ro.  5.  1  ;  2  Cor.  .5.  18-20  ;  Eph.  2.  14-18  ;  Col.  1.  20. 
»  John  3. 16  ;  Eph.  2.  4,  7  ;  2  Thes.  2.  16  :  1  John  4  :  9,  10. 


•Ge.  28.  12;  32.  1, 
2  ;  1  Ki.  22.  19  ; 
Dan.  7.  10;Heb. 
1.  14;  Rev.  5.  11. 

•  Is.  44.  23;  John 
17.  4;  Eph.  1.  6;  a 
10,  21;  Kev.  5. 13 


equivalent  to  Jehovah.    Its  application 

1  here,  without  reserve   or  explanation, 

\  indicates  Christ  as  Jehovah,  Isa.  9  :  G. 

lln  verse  Q  Jehovah  is  spoken  of  twice 

las  Lord.     Compare  Acts  2  :  36 ;  10  :  36 ; 

lEp'i.  1  :  22 ;  Col.  3  :  24 ;  Rev.  19  :  16. 

We  have  in  this  verse  tb  ree  names  of 
Jesus:  Saviour,  indicating  his  saving 
work;  Christ,  referring  to  his  divine 
appointment  and  anoitting;  Lord, 
pointing  to  his  supreme  dignity  as 
Sovereign  of  the  universe,  the  Jehovah 
of  the  Old  Testament. 

12.  This  shall  be  a  sign.  Eather, 
The  sign.  As  in  the  case  of  Mary  (ch. 
1  :  36),  a  sign  is  promised  where  none 
was  asked.  God  anticipated  their  ne- 
cessity ;  they  were  to  be  witnesses  and 
proclaimers  of  the  wonderful  event; 
his  lowly  condition  was  also  a  trial  of 
their  faith.  Ye  shall  find  the  babe. 
Rather,  A  babe.  There  would  be  but 
one  babe  so  poorly  provided  for  in 
Bethlehem.  The  angel  did  not  tell 
them  everything,  but  left  somethmg 
for  faith  to  supply.  They  believed, 
went,  and  found,  ver.  16.  Wrapped 
in  swaddling  clothes,  etc..  Swath- 
ing bands,  etc.  See  on  ver.  7.  This  was 
a  most  fitting  token  of  him  who  was  to 
be  the  Man  of  sorrows,  the  Friend  of 
the  poor,  and  without  even  a  place  to 
lay  his  head.  His  lowly  condition  was 
adapted  to  dispel  any  fears  which  these 
humble  shepherds  might  have  in  ap- 
pi'oaching  a  new-born  king,  counteract 
worldly  views  of  his  kingdom,  and  ex- 
cite their  sympathy  for  one  so  great  in 
nature  and  yet  so  humble  in  earthly 
estate. 

13.  Suddenly,  just  as  the  angel  had 
finished  speaking.  There  ivas  with 
Ijiie  angel.  This  heavenly  host,  or 
celestial  army,  having  been  caused  to 
fly  swiftly,  were  at  once  with  him,  by 
his  side  and  about  him.  This  is  a  more 
natural  interpretation  than  to  suppose 
that  they  had  been  present,  but  till  now 
unseen  by  mortal  eyes.  A  host  of  angels 
IS  represented  in  the  Old  Testament  as 
forming  the   body-guard    of   Deitv,    1 

6 


Kings  23t-|9 ;  Ps.  103  :  21 ;  Dan.  7  :  10. 
The  glory  of  the  Lord  (ver.  9)  was  the 
first  token  to  the  shepherds  of  the  di- 
vine presence;  now,  the  angelic  host. 
This  was  an  array,  not  for  war,  but  for 
praise  and  peace.  Praising  God.  At 
the  incarnation  of  his  Son.  Compare 
Heb.  1  :  6.  Angels  shouted  for  joy  at 
creation  (Job  38  :  7),  ministered  at  the 
giving  of  the  law  (Dent.  33  :  2  ;  Acts  7  : 
53;  Gal.  3:19),  and  now,  with  more 
reason  than  ever,  exult  at  the  advent 
of  the  Saviour.  They  transfer  "  the 
employments  of  their  higher  existence 
to  this  poor  earth,  which  so  rarely  ech- 
oes with  the  pure  praise  of  God." — 
Olshausen. 

14.  This  verse  is  to  be  regarded  not  \ 
only  as  a  doxology,  an  expression  of 
praise  and  honor  to  God,  but  also  as 
a  proclamation  and  confirmation  of 
glorious  tiding  to  the  shepherds,  and 
through  them  to  men.  Glory  to  God. 
Praise,  honor  be  to  God,  which  is  his 
due.  Words  of  joyful  acclamation,  of 
gratitude,  admiration,  and  hearty  good 
will.  The  angels  celebrate  the  incar- 
nation of  the  Messiah  as  an  accom- 
plished fact ;  and  with  Alford  we  may 
very  properly  include  the  two  senses  of 
the  expression,  There  is  and  let  there  be 
glory.  The  one  sense  really  implies  the 
other.  In  the  highest.  In  the  high- 
est heavens,  in  the  immediate  presence 
of  God,  where  praise  ascends  in  most 
exalted  strains.  That  which  the  shep- 
herds heard  was  but  a  small  part  of 
the  great  volume  of  ascending  praise. 
There  were  no  creatures  so  exalted  thai 
the  birth  of  Christ  did  not  aflford  them 
a  subject  of  joy.  That  God  the  Sou 
should  take  the  nature  of  our  fallen 
race,  redeem  it,  and  glorify  it,  was  a 
new  revelation  of  God's  mercy  and  a 
wonder  to  the  heavenlv  hosts,  1  Pet.  1  : 
12 ;  1  Tim.  3:16.  Fallen  angels  had 
been  left  to  their  doom,  Jude  6,  but  the 
race  which  they  would  have  destroyed 
is  made  the  subject  of  a  glorious  salva- 
tion. Earth  is  to  be  redeemed  and 
heaven  is  to  have  an  accession  of  an 


62 


LUKE  II. 


B.  C.  6. 


15  And  it  came  to  pass,  as  the  angels  were  gone  away 
from  them  into  heaven,  the  shepherds  said  one  to 
another,  Let  us  now  go  even  unto  Bethlehem,  and  see 
this  thing  which  is  come  to  pass,  which  the  Lord  hath 

16  made  known  unto  us.  And  they  came  with  haste, 
and  found  Mary,  and  Joseph,  and  the  babe  lying  in 

17  a  manger.     And  when  they  had  seen  it,  they  made 


irnumerable  multitude  of  the  highest 
created  intelligences. 

Peace  on  earth.  Peace  of  con- 
science, peace  of  the  soul  with  God,  and 
a  spirit  of  peace  toward  man.  The 
prevalence  and  practice  of  the  gospel 
will  bring  peace  to  our  world.  Good 
will.  Good  will  on  God's  part,  the 
fiivor  and  benevolence  of  God  tOAvard 
men,  or  more  exactly,  among  men. 
God's  favor  in  the  gift  and  blessings  of 
a  Saviour  is  thus  brought  down  to  earth 
and  among  men  for  their  participation 
and  enjoyment.  This  clause  explains 
and  amplifies  the  preceding  one,  show- 
:  ing  the  divine  and  heavenly  nature  of 
the  peace  on  earth.  The  good  will  is 
not  limited  here  to  any  one  nation,  but 
is  extended  to  and  among  men  gener- 
ally. 

According  to  several  of  the  oldest 
manuscripts  the  Greek,  good  icill,  is  in 
a  ditferent  case  from  the  above,  which 
makes  the  last  portion  of  the  verse  read, 
And  on  earth  peace  among  men  of  his 
good  will — that  is,  among  the  chosen 
people  of  God,  in  whom  he  is  well 
pleased,  Eph.  1  :  5,  9.  This  reading  is 
also  favored  by  the  Latin  Vulgate  and 
supported  by  the  Latin  Fathers  gen- 
erally, and  preferred  by  the  Revised 
and  improved  versions,  though  putting 
the  other  reading  in  the  margin.  Yet 
the  reading  of  our  Common  version  is 
favored  by  the  Syriac  versions  and 
many  documents,  and  supported  gene- 
rally by  the  Greek  Fathei-s.  Between 
such  conflicting  testimony  it  is  difficult 
to  decide.  Both  readings  present  pure 
and  unmixed  truth ;  Imt  our  common 
reading  gives  the  more  simple  and 
natural  meaning  of  the  word  translated 
good  will,  and  is  more  in  harmony  with 
the  first  part  of  the  doxology,  which  is 
very  comprehensive  and  universal. 

15.  As  the  angels,  etc.  Immedi- 
ately the  shepherds  resolve.  Let  us  now 
go,  or  Let  us  go  at  once,  even  unto 
Bethlehem,  as  far  as  to  Bethlehem, 


the  place  designated  by  the  angel,  ver, 
11.  The  expression  indicates  that  they 
were  a  little  distance  from  the  city,  and 
may  imply  that  it  was  not  their  home, 
ver.  20.  And  see  this  thing,  literally 
word — that  is,  this  thing  spoken  of;  see 
on  ch.  1  :  37.  Which  is  come  to 
pass,  etc.  The  words  of  the  shepherds 
are  not  those  of  doubt,  but  of  belief  and 
obedience.  They  would  at  once  see  the 
sign  (ver.  12),  and  in  the  path  of  duty 
have  their  faith  confirmed.  They  long 
to  behold  the  wondrous  One  whose 
advent  had  just  been  foretold. 

16.  They  came  with  haste,  before 
the  night  was  over,  leaving  their  flocks 
to  the  care  of  Providence  (ver.  8),  show- 
ing how  strong  and  hearty  their  faith. 
And  found.  As  had  been  foretold, 
ver.  12.  How  they  found  the  Messianic 
family  is  not  told  us.  We  need  not 
suppose,  with  some,  that  the  stable 
belonged  to  these  shepherds,  nor,  with 
others,  that  the  angel  gave  them  minute 
directions  regarding  it.  The  shepherds 
doubtless  knew  that  there  were  many 
strangers  in  Bethlehem ;  they  at  once 
seek  the  inn,  and  under  a  general 
divine  guidance  they  find  the  child. 
Very  possibly  they  found  it  necessai-y 
to  search  somewhat.  God  doubtless 
required  of  them,  as  of  us,  the  exercise 
of  reason  and  mental  effort.  Searching 
would  make  the  joy  in  finding  the 
greater.  Mary  and  Joseph.  Mary 
is  mentioned  first  as  chief  in  honor. 
She  and  her  husband  had  doubtless 
been  sorely  tried  by  the  humiliating 
circumstances  of  that  night ;  but  how 
cheering  to  them  was  this  unexpected 
visit  of  these  shejjherds,  and  the  news 
that  the  heavenly  hosts  were  rejoicing 
over  the  birth  of  a  Saviour !  A  manger. 
Eather,  The  manger,  the  one  spoken  of 
in  vers.  7,  12. 

17.  When  they  had  seen  it.  Hav- 
ing viewed  the  wonders  of  this  whole 
scene,  satisfied  with  the  sign,  and  that 
the  babe  was  indeed  the  infant  Saviour 


> 


B.  C.  5. 


LUKE  II. 


68 


known  abroad  the  saying  which  was  told  them  con- 

18  cerning  this  child.  And  all  they  that  heard  it  wondered 
at  those  things  which  were  told  them  by  the  shepherds. 

19  ^But  Mary  kept  all  these  things,  and  pondered  them 

20  in  her  heart.  And  the  shepherds  returned,  glorifying 
and  praising  God  for  all  the  things  that  they  had 
heard  and  seen,  as  it  was  told  unto  them. 

Oircumcision  of  Jesus ;  his  presentation  in  the  temple  ; 
prophecies  of  Simeon  and  Anna. 

21  'AND  when  eight  days  were  accomplished  for  the 


'ver.  51;ch.  1.  66; 
Dan.  7.  28. 


7  ch.  1.59;  Gen.  17. 
12:  Le.  12.  3- 
John  7.  22 ;  Ro. 
15.8. 


Faith  is  again  called  into  exercise,  and 
rewarded,  for  the  angel  had  spoken  a 
little  indefinitely,  "  a  babe,"  ver.  12. 
The  shepherds  not  only  told  Mary  and 
Joseph,  but  they  made  known 
abroad,  gave  a  full  account  of  the 
angelic  message  to  persons  in  the  vicin- 
ity both  before  and  after  their  depart- 
ure. The  shepherds  were  doubtless  of 
little  influence,  and  probably  only  a 
small  number  heard  them;  and  only 
those  who  were  waiting  for  the  Consola- 
tion of  Israel  would  be  deeply  impress- 
ed. It  was  not  intended  that  report  of 
the  birth  of  Jesus  should  then  be  spread 
abroad,  like  that  of  John,  in  "all  the 
hill-country  of  Judea,"  ch.  1  :  65. 
Enough  saw  and  heard  to  be  witnesses 
of  the  fact,  the  place,  and  the  time. 

18.  The  effect  of  this  glorious  intelli- 
gence upon  those  that  heard,  upon 
Mary,  and  upon  the  shepherds  them- 
selves is  given  in  this  and  the  two 
following  verses.  All  that  heard  it 
Avondered.  They  were  amazed,  aston- 
ished at  hearing  so  strange  an  account, 
for  they  had  not  looked  for  the  Messiah 
to  come  in  so  humble  a  manner. 

19.  But  Mary  kept  all  these 
things,  which  the  shepherds  had 
spoken  of,  in  her  memory.  She  laid 
them  up  in  her  mind,  pondering ,  com- 
pai'ing  this  thing  with  that  in  her  heart. 
"  Memory,  mind,  and  heart  were  com- 
bined in  the  service  of  faith."  The 
silent  pondering  of  Mary  contrasts 
strongly  with  the  wonder  of  those  men- 
tioned "in  the  preceding  verse.  While 
they  may  have  forgotten  it  either  wholly 
or  partially,  it  continued  a  fruitful 
theme  in  her  thoughts  and  a  continual 
helper  of  her  faitli.  Joseph  is  not  now 
mentioned,  but  he  doubtless  participated 
in  her  feelings  and  hopes. 

20.  Returned,  to  their  flocks  and 
their  calling.     The  wonderful  revela- 


tion did  not  withdraw  them  from  theii 
common  duties,  but  rather  caused  a 
joylul  attention  to  them.  Glorifying 
aiid  praising  God.  This  was  the 
effect  upon  the  sliepherds.  Like  the 
angelic  hosts,  they  give  glory  to  God, 
assured  that  they  had  seen  the  fulfil- 
ment of  the  angel's  prediction  and  that 
the  child  was  indeed  the  Messiah.  It  is 
natural  to  suppose  that  Joseph  and 
Mary  related  to  them  some  things  re- 
garding the  babe,  and  that  this  also  con- 
firmed'the  faith  of  the  sheplierds.  In- 
deed, this  is  implied  in  the  phrase, 
heard  and  seen  ;  heard  from  Joseph 
and  Mary  of  the  events  related  in  ch. 
1  :  20-38;  Matt.  1  :  18-25;  seen  the 
babe  lying  in  a  manger.  As  it  was 
told,  by  the  angel.  This  can  be  made 
also  to  include  what  they  had  learned 
from  Mary  and  her  husband.  This 
account  of  our  Lord's  birth  bears  upon 
every  line  the  evidence  of  simple,  hon- 
est truth  in  striking  contrast  to  the  fan- 
ciful legends  of  the  spurious  and  apoc- 
ryphal gospels.  Uninspired  men  would 
have  written  differently,  but  God's  word 
comes  in  the  majesty  of  simple  truth ; 
his  light  shineth  quietly,  like  stars  in 
the  darkness. 

21.  The  Circumcision  of  Jesits. 
Matthew  (1  :  25)  mentions  the  naming, 
but  not  the  circumcision,  of  Je^us.  It 
is  worthy  of  note  that  Luke  relates  the 
circunrcision  of  Jesus  far  more  briefly 
than  t  lat  of  John,  ch.  1  :  59-80.  The 
attending  circumstances  will  in  part 
account  for  this.  John  was  at  the  home 
of  his  well-known  and  honored  parents. 
Zachariah  was  dumb,  and  his  restored 
speech  came  at  the  moment  that  he 
designated  and  decided  what  the  name 
of  the  child  should  be,  in  obedience  to 
the  angel.  But  Jesus  and  the  parents 
were  among  strangers.  Mary  had  al- 
ready spoken  her  song  of  praise,  ch.  1 : 


64 


LUKE  II. 


B.C.  4. 


circumcising  of  the  child,  his  name  was  called  'JE-   "ch.  i-  3i; 
SUS,  which  was  so  named  of  the  angel  before  he  was      ^^'  ^^" 
conceived  in  the  womb. 
22      And  when  "the   days  of  her  purification   accord-   »Le.  12.  2-6 
ing  to  the  law  of  Moses  were   accomplished,  they 
brought  him  to  Jerusalem,  to  present  him  to  the 


Mt.  1 


46-66.  There  was  no  need  of  anything 
bnt  the  simple  act  of  circumcisioD. 
Luke  therefore  states  the  fact,  but  gives 
il  no  special  prominence.  So  was  it 
wisely  ordered,  since  there  would  be  a 
liability  among  Christ's  followers  to 
make  too  much  of  this  ancient  rite. 

When  eight  days  were  accom- 
plished, when  the  child  was  eight 
days  old.  The  eighth  day  was  the  time 
for  circumcision,  Gen.  17  :  12.  See  on 
ch.  1  :  59.  While  it  is  implied  that 
Jesus  was  circumcised,  his  naming  is 
the  principal  thing  here  recorded.  But 
why  was  he  circumcised  ?  Because  he 
was  of  the  Jewish  nation  and  a  descend- 
ant of  Abraham,  Gen.  17  :  13,  14 ;  Lev. 
12  :  3.  "  In  all  things  it  behooved  him 
to  be  made  like  unto  his  brethren," 
Heb.  2  :  17 ;  "  Yet  without  sin,"  Heb. 
4:15.  He  was  "  made  "  or  6or»  "  under 
the  law  "  (Gal.  4  :  4),  and  "  in  the  like- 
ness of  sinful  flesh"  (Rom.  8:3);  he 
became  willingly  a  debtor  to  the  law 
and  gave  it  a  iierfect  obedience.  Gal.  5  : 
3.  He  must  "  fulfil  all  righteousness," 
Matt.  3  :  15.  But  circumcision  also 
symbolized  the  cutting  off  and  putting 
away  of  sin.  Col.  2  :  11.  His  submission 
to  it  pointed  to  his  putting  away  the 
sin  of  the  race.  As  the  one  who  was 
"made  sin  for  us"  (2  Cor.  5  :  21),  he 
began  even  now  to  suffer  on  account  of 
the  nature  he  had  taken. 

22-38.  Jesus  is  presented  in  the 
Temple.  Simeon  and  Anna  Recog- 
nize AND  PeOPHESY  of  HIM.  The 
purification  and  the  offering.  The  pre- 
sentation and  the  prophetic  testimony. 

22.  The  days  of  her  purifica- 
tion. According  to  the  oldest  manu- 
scripts and  the  highest  critical  authori- 
ties, this  should  read,  The  days  of  their 
purification — that  is,  of  Mary  and  the 
child.  It  seems  to  me  far-fetched  and 
unnatural  to  refer  their  to  Joseph  and 
Mary,  as  a  few  interpreters  do.  Joseph, 
as  reputed  father,  had  no  need  of  the  puri- 
fication. Although  the  conception  was 
miraculous,  yet  the  birth  was  natural ; 
and  though  Jesus  was  without  impurity, 


yet  he  was  made  sin  for  his  people. 
Thus  they  both  came  under  the  law  of 
purification.  But  aside  from  this,  aa 
Jews  they  came  under  the  letter  of  the 
law.  Their  purification  was  legal,  not 
moral.  It  behooved  Jesus  to  be  made 
like  unto  his  brethren  (Heb.  2  :  17)  and 
subject  to  the  law  that  he  might  be 
fully  qualified  to  redeem  those  under 
the  law.  According  to  the  laAV, 
etc.  See  Lev.  12  :  1-8.  Accom- 
plished, Julfilled,  or  completed,  were 
fully  past.  The  days  of  purification  for 
a  son  would  be  forty  days  from  his  birtli ; 
for  a  daughter  eighty  days ;  immediate- 
ly upon  the  completion  of  which  the 
mother  was  to  bring  her  offering  of  pu- 
rification. Lev.  12  :  6.  So  also  runs  the 
Jewish  canon :  "  She  brings  her  offer- 
ing on  the  morrow,  which  is  the  forty- 
first  day  for  a  male,  and  the  eighty-first 
for  a  female." 

The  twofold  reason  for  going  to  Jeru- 
salem is  now  stated — to  present  Jesus, 
a  first-born  child,  and  to  offer  the  re- 
quired sacrifice  of  purification.  To 
present  him  to  the  Lord,  as  a  first- 
born son,  and  to  redeem  him  from  the 
special  service  of  the  temple.  See  on 
next  verse. 

Jerusalem,  the  capital  and  most 
noted  city  of  Palestine ;  mentioned  much 
more  frequently  by  Luke  than  by  the 
other  evangelists.  Jerusalem  signifies 
dwelling  or  foundation  of  peace.  It  was 
once  called  Salem,  and  was  the  abode 
of  Melchizedek  (Gen.  14  :  18;  Ps.  76  : 
2),  but  afterward  Jebus,  Judg.  19  :  10. 
The  latter  name  was  probably  applied 
specially  to  the  hill  Zion,  which  when 
reduced  by  David  was  also  called  the  city 
of  David,  2  Sam.  5  :  6, 9.  After  it  came 
into  the  jjossession  of  the  Israelites,  the 
sacred  writers  apply  Jerusalem  to  the 
whole  city  as  its  common  name.  It  was 
built  on  four  hills :  Zion,  on  the  south, 
which  was  the  highest,  and  contained 
the  citadel  and  palace;  Jiloriah,  on  the 
east,  on  which  stood  the  temple;  and 
Acra  and  Bezetha,  north  of  Zion  and 
covered  with  the  largest  portion  of  the 


B.  C.  4. 


LUKE  II. 


66 


23  Lord  ;  (as  it  is  written  in  the  law  of  tlie  Lord,  "Every    ''^'^j,^''-  "•  ^""^ 
2-4  male  tliat  openeth  the  womb  shall  be  called  holy  to 
the  Lord) ;  and  to  offer  a.  sacrifice  according  to  that 
which  is  said  in  the  law  of  the  Lord,  A  pair  of  tur- 
tle-doves, or  two  young  pigeons. 


city.  Jerusalem  is  near  the  middle  of 
I'alestine,  about  thirty-five  miles  from 
.He  Mediterranean,  and  about  twenty- 
five  miles  from  the  Jordan  and  the  Dead 
Sea.  Its  elevation  is  2(310  feet  above  the 
former  sea,  and  3927  feet  above  the  lat- 
ter. It  has  been  taken  and  pillaged 
many  times,  so  that  ancient  .Jerusalem 
is  really  a  buried  city,  the  surface  of  the 
ground  at  present  being  from  fifty  to  a 
hundred  feet  above  what  it  was  in  the 
time  of  David  or  of  Christ.  The  valleys 
have  been  filled  by  the  destruction  of 
buildings  and  bi-idges,  and  by  other  rub- 
bish, mostly  during  tlie  last  eighteen 
centuries,  since  the  destruction  of  the 
city  by  the  Romans,  A.  D.  70,  though 
doubtless  in  part  by  the  sieges  and  sacks 
of  the  six  centuries  before  the  Christian 
era.  The  modern  city  is  called  by  the 
Arabs  El  Khuds,  "  the  holy,"  and  con- 
tains about  fifteen  thousand  inhabitants, 
mostly  poor  and  degraded. 

23.  In  the  law  of  the  Lord.  The 
passage  here  quoted  is  Ex.  13  : 2.  Called 
holy  to  the  Lord,  esteemed  specially 
devoted  to  the  divine  service.  This 
claim  to  the  service  of  every  first-born 
son  arose  from  the  sparing  of  the  first- 
born of  tlie  Israelites  when  the  destroy- 
ing angel  slew  the  first-born  of  the  Egyp- 
tians, Ex.  13  :  11-15.  The  tribe  of  Levi 
was  soon  after  chosen  for  this  special 
service  (Num.  3  :  12,  13),  and  the  mem- 
bers of  the  other  tribes  were  to  redeem 
their  first-born  by  presenting  them  to 
the  Lord,  thus  recognizing  his  claim, 
and  paying  five  shekels  as  a  ransom, 
Num.  18  :  15, 16.  This  could  be  done  as 
early  as  a  mouth  old ;  but  in  the  case  of 
Jesus  it  was  deferred  till  the  day  of  pu- 
rification, thus  saving  at  least  one  jour- 
ney of  six  miles  from  Bethlehem  to  Je- 
rusalem. Compare  on  ver.  39.  Some 
very  strangely  quote  this  passage  in 
favor  of  infant  baptism — a  passage  which 
refers  only  to  the  first-born  under  the 
olJ  dispensation.  Such  support  shows 
the  weakness  of  the  cause  and  the  want 
of  scriptural  proof. 

24.  This  verse  is  connected  with  ver. 
22,  the  intervening  one  being  parenthetic 


and  explanatory  of  the  last  clause  of  ver. 
22.  To  offer  a  sacrifice.  The  priest 
met  the  mother  at  the  eastern  gate  of 
the  temple,  received  her  offerings  and 
sacrificed  them  upon  the  altar,  and  re- 
turned and  sprinkled  a  little  blood  on 
her  and  pronounced  her  clean.  The  sac- 
rifice consisted  regularly  of  a  lamb  for 
a  burnt  offering  and  a  dove  or  pigeon 
for  a  sin  offering.  Lev.  12  :  6.  But  if 
the  mother  was  not  able  to  bring  a  iamb, 
then  she  was  permitted  to  bring  two 
doves  or  pigeons,  one  for  a  burnt  offer- 
ing and  the  other  for  a  sin  offering,  Lev. 
12  :  8,  the  passage  here  quoted.  Mary 
felt  herself  a  sinner ;  she  also  in  the  tem- 
ple publicly  acknowledged  her  poverty. 
Thus  in  his  birth  Jesus  became  poor, 
2  Cor.  8  :  9.  The  offering,  however, 
does  not  necessarily  indicate  such  pov- 
erty as  to  i^revent  the  supposition  that 
she  may  have  possessed  some  small  plot 
of  ground  at  Bethlehem  or  at  Naza- 
reth. Their  absence  from  home  may 
have  deepened  their  poverty.  Turtle- 
doves.   Their  name  appears  to  have 


TUBTLE-DOVE. 

been  derived  from  their  plaintive  coo- 
ing. "  Their  low  sad  plaint  may  be 
heard  all  day  long  at  certain  seasons  in 
the  olive-groves,  and  in  solitary  and 
shady  places  among  the  mountains.  .  .  . 
So  subdued,  so  very  sorrowful  among 
the  trees,  where  the  air  sighs  sof(  ly,  and 
the  little  rills  roll  their  melting  mur- 


66 


LUKE  11. 


B.C.  4. 


25  And,  behold,  tbere  was  .a  man  i.i  .Terusalein,  whose  °ch.  1.6. 
name  was  Simeon;  and  the  same  man  was  "just  and  To^'i- kk"^6'4a 
devout,  *  waiting  for  the  consolation  of  Israel:  and  »P8.25.'i4. 

26  the  Holy  Spirit  was  upon  him.    And  *it  was  revealed  '  ^|  ^^jth^ '  ^%"  k?' 
unto  him  by  the  Holy  Spirit,  that  he  should  not  'see  52!  Heb.  11. 5.  ' 

27  death,  before  he  had  seen  nhe  Lord's  Christ.    And  \^:^-^- 

he  came  •'  by  the  Spirit  into  the  temple :  and  when  29  •  10. V9       *" 


raurs  down  the  flowery  aisles." — Dr. 
Thomson,  The  Land  and  the  Book,  vol. 
i.,  p.  416.  They  are  wild  and  timid, 
and  never  have  been  fully  domesticated. 
David  in  his  plaintive  lament  likens 
himself  to  a  turtle-dove,  Ps.  74  :  19. 
Compare  Isa.  59  :  11 ;  Jer.  48  :  28 ;  Ezek. 
7:16.  Its  first  mention  in  Scripture  is  in 
Gen.  15 :  9,  where  Abram  is  commanded 
to  offer  it  in  sacrifice.  They  were  very 
abundant  in  Palestine,  and  their  young 
could  be  easily  found  and  captured  by 
those  who  did  not  possess  pigeons. 
Young  pigeons.  Pigeons  have  been 
domesticated  in  Palestine  from  very 
early  times,  and  to  this  day  are  very 
abundant  in  all  the  towns  and  villages. 

25.  Luke  now  passes  on  to  relate  the 
recognition  of  Jesus  as  the  promised 
Messiah  by  the  representatives  of  the 
law,  and  their  prophetic  words  regard- 
ing him.  Simeon  is  supposed  by  some 
to  be  the  great  rabbi  of  that  name, 
who  became  president  of  the  Sanhedrim 
about  A.  D.  13,  and  was  the  father  of 
Gamaliel,  the  teacher  of  Paul,  Acts  23  : 
3.  There  is  wanting  proof  of  this. 
Besides,  Luke  would  most  probably 
have  made  some  mention  of  this,  instead 
of  speaking  of  him  indefinitely,  a  man. 
It  is  true  that  he  speaks  of  Gamaliel  as 
"  a  Pharisee "  in  Acts  5  :  34,  yet  not 
without  implying  his  membership  and 
authority  in  the  Sanhedrim,  and  stating 
that  he  was  "  a  teacher  of  the  law, 
honored  by  all  the  people."  Simeon 
seems  to  have  resided  at  Jerusalem,  and 
to  have  occupied  a  more  private  sphere. 
It  is  common  to  speak  of  him  as  very 
aged;  he  may  have  been,  but  the  nar- 
rati  e  does  not  necessarily  make  hira 
so.  The  proof  is  not  so  explicit  as  in 
the  case  of  Zachariah  (ch.  1  :  18),  and 
especially  of  Anna,  ver,  36.  See  on 
vers.  26,  29. 

Just  and  devout.  Righteous  in  ob- 
serving the  law  and  in  the  discharge  of 
duties,  and  religious  or  pious  in  his  dis- 
position toward  God.    Waiting  for, 


with  earnest  longing  and  expectation. 
He  was  living  a  life  of  faith ;  he  ex- 
pected to  see  in  life  the  object  of  his 
faith.  The  consolation  of  Israel. 
A  phrase  common  among  the  Jews, 
descriptive  of  the  Messiah,  from  whom 
consolation  comes,  based  upon  such 
passages  as  Isa.  40  :  1 ;  49  :  13 ;  52  :  9 ; 
66  :  13  ;  Lam.  1  :  16  ;  Zach.  1  :  17.  So 
also  the  phrase,  "  the  days  of  consola- 
tion "  was  common,  signifying  the  days 
of  the  Messiah.  A  common  mode  of 
oath  was,  "  May  I  never  see  the  conso- 
lation." This  conception  of  the  Messiah 
was  that  of  one  coming  to  comfort  the 
people  of  God  in  their  afflictions.  Israel 
here  means  spiritual  Israel.  There  was 
a  general  expectation  among  the  Jews 
of  the  speedy  coming  of  the  Messiah. 
Most,  however,  looked  for  a  temporal 
deliverer ;  a  few  only,  like  Simeon, 
waited  for  a  spiritual  Saviour.  The 
Holy  Spirit  was  upon  him.  The 
Holy  Spirit  of  prophecy  was  upon  him, 
as  was  also  the  case  with  Zachariah  and 
Anna.  Prophecy  revived  at  the  con- 
ception and  birth  of  Christ. 

26.  It  was  revealed  unto  him. 
Probably  not  by  a  dream,  as  in  the  case 
of  Joseph  (Matt.  1  :  20),  nor  by  an 
angel,  as  to  Zachariah  and  Mary  (ch. 
1  :  11,  26),  but  more  probably  by  an 
inward  illumination  and  assurance  of 
the  Holy  Spirit.  The  return  of  the 
spirit  of  prophecy,  absent  since  the  days 
of  Malachi,  was  a  sign  of  Christ's  com- 
ing. He  should  not  see  death — 
that  is,  he  should  not  die.  This  iH 
similar  to  the  phrase,  "  Shall  not  taste 
of  death  "  (Matt.  16  :  28),  shall  not  ex- 
perience death.  This  does  not  neces- 
sarily imply  that  Simeon  was  an  old 
man.  The  Lord's  Christ.  Better, 
The  Christ  of  the  Lord,  the  auoipted 
One  of  the  Lord,  Ps.  2  :  2. 

27.  He  came  by  the  Spirit.  The 
same  Spirit  which  had  revealed  to  him 
that  he  should  see  Christ  leads  him  by 
a  special  impulse  into  the  temple  at  th« 


B.  C.  4. 


LUKE  II. 


«7 


the  parents  brought  in  the  child  Jesus,  'to  do  for  him  '  v^r.  22, 

28  after  the  custom  of  the  law,  then  took  he  him  up  in 
hia  arms,  airl  blessed  God,  and  said, 

29  Lord,  "^  no  iv  lettest  thou  thy  servant  depart  in  peace, 
'according  to  thy  word: 

30  For  mine  eyes  "have  seen  thy  salvation, 
81  'Which  thou  hast  prepared  before  the  face  of  all 

people ; 


k  Ge.  46.  30. 

>  ver.  26. 

n>  ch.  3.  6 ;  Ps.  lOS 

4,  5;  119. 123;  la 

52.  10. 
»  Ps.  98.  2,  3. 


proper  time.  It  was  probably  not  at 
rte  customary  hour  of  worship.  Into 
the  temple,  not  the  inner  sanctuary, 
for  none  but  priests  could  enter  this, 
but.  the  outer  sacred  enclosure ;  very 
jjossibly,  the  court  of  the  women.  Anna 
enters  soon  after,  ver.  36.  To  do  for 
him  after  the  custom  of  the  law, 
oifer  the  sacrifice  and  pay  the  redemp- 
tion money  mentioned  above. 

28.  Then.  When  the  parents  brought 
in  the  child  Jesus.  Took  he  him  up. 
He,  is  emphatic,  as  distinguished  from 
the  parents.  It  is  also  implied  that  he 
did  this  of  his  own  accord.  Moved  by 
the  divine  Spirit,  he  at  once  recognized 
Jesus,  and  in  him  the  fulfilment  of  that 
well-known  j^rophecy  that  the  desire 
of  all  nations  should  come  into  his 
temple  (Hag.  2  :  7),  and  he  took  him  into 
his  arms. 

Blessed  God.  Gave  glory  to  God 
in  ascriptions  of  adoration  and  prai.se. 
He  fervently  pours  out  his  grateful 
heart  to  God. 

29.  Lord,  a  different  word  from  that 
usually  translated  Lord  in  the  New  Tes- 
tament, but  used  several  times  of  God 
(Acts  4  :  24;  Rev.  6  :  10)  and  twice  of 
Christ,  2  Pet.  2:1;  Jude,  ver.  4.  When 
thus  applied,  it  denotes  supreme  power 
and  absolute  authority.  Simeon  ad- 
dresses God  as  his  sovereign  Lord,  bis 
•upreme  Master,  calling  himself  his 
servant.  Now  lettest  thou,  etc.  Bet- 
ter, JVow  thou  lettest  thy  servant  depart, 
or  ^ow  thou  dismissest  thy  servant  in 
peace.  This  is  not  a  prayer,  but  a  pro- 
phetic declaration.  Having  enjoyed 
the  fulfilment  of  God's  promise  in  see- 
ing the  Messiah,  he  declares  bis  read- 
iness to  be  released  from  bis  earthly 
service  wba^iever  God  may  call  him. 
Before  this  he  knew  that  life  was  cer- 
tain until  he  saw  the  Christ;  now  he 
knows  that  death  may  come  at  any 
time,  and  probably  very  soon.  The 
sight  of  the  Messiah  formed  the  climax 


of  his  hopes ;  death  now  will  be  but  & 
dismissal  from  earthly  service.  Yet 
this  language  does  not  necessarily 
imply  that  Simeon  was  an  aged  man. 
In  middle  life,  under  such  circumstancea 
and  emotions,  he  could  have  uttered 
these  words.  In  peace.  There  may 
be  an  allusion  to  the  custom  of  saying 
when  parting,  "  Go  in  peace,"  cb.  7  : 
50.  Simeon  can  now  die  in  peace — in 
that  happy  state  of  mind  resulting  from 
an  assurance  of  God's  favor  and  from 
having  seen  the  Messiah,  in  whose  sal- 
vation and  glory  he  is  a  happy  par- 
taker. He  had  a  deep  view  of  Christ, 
as  is  evident  from  vers.  34,  35.  Ac- 
cording to  thy  word.  According  to 
God's  gracious  promise,  ver.  26. 

30.  For.  In  this  verse  and  the  two 
following  Simeon  gives  the  reason  for 
the  declaration  in  the  preceding  verse. 
Mine  eyes  have  seen.  Literally, 
3fy  eyes  satv.  An  expressive  phrase. 
Compare  Job  19  :  27.  Even  his  hands 
held  him,  but  Simeon  adapts  bis  words 
to  those  of  the  promise,  ver.  26." — • 
Bengel.  But  he  saw  more  than  a 
child;  be  saw  God's  salvation,  the 
Saviour  of  the  world.  Thy  salvation. 
Coming  from  God,  and  Godlike.  Christ 
is  styled  that  which  he  accomplishes. 
This  is  one  of  the  Old  Testament  desig- 
nations of  the  Messiah,  Isa.  52  :  10, 
Simeon's  soul  was  so  imbued  with 
ancient  prophecies  that  his  expression!? 
are  formed  from  their  words.  Compare 
Isa.  49  :  6;  60  :  1-3;  61  :  11. 

31.  Which  thou  hast  prepared. 
More  exactly,  IVhich  thou  preparedst  in 
thy  purposes,  and  in  the  types,  shadow 
and  prophecies  of  four  thousand  years, 
and  at  length  in  the  birth  of  this  child 
Jesus,  Before  the  face,  in  the  sight 
of  all  people.  Rather,  Of  all  the 
peoples,  all  the  nations.  Gentiles  as  well 
as  Jews,  Isa.  11  :  10.  The  Sun  of  right- 
eousness (Mai.  4  :  2),  like  the  natural 
sun,  was  to  shine  upon  the  whole  earth. 


68 


LUKE  II. 


B.C.  4 


32  "A  light  to  lighten  the  Gentiles,  Panel  the  glory  of 

thy  people  Israel. 

33  And  Joseph  and  his  mother  marvelled   at  those 

34  things  which  were  spoken  of  him.  And  Simeon 
blessed  them,  and  said  unto  Mary  his  mother.  Be- 
hold, this  child  is  set  for  the  'fall  and  rising  again  of 


'la.  9.  2;  42.  6;  60 
1-3;  Mt.  4.  16 
Ac.  13.  47 ;  28.  28 

Pis.  45.  25;  60.  19. 

'Is.  8.  14,  15;  Mt, 
21.  44  ;  Ko.  9.  32 
33;  1  Cor.  1.  23, 
24 ;  2  Cor.  2.  16 
1  Pet.  2.  7,  8. 


32.  Christ,  who  is  thy  salvation  in  ver. 
30,  is  here  a  light,  John  1:4;  Isa.  42  : 
6.  To  lighten  the  Gentiles.  Better, 
For  a  revelation  to  the  Gentiles,  revealing 
the  way  of  life  to  them  that  sit  in  dark- 
ness and  the  shadow  of  death.  The 
glory  of  thy  people  Israel.  It  is 
the  highest  honor  of  Israel  to  have 
been  related  to  the  Messiah ;  his  salva- 
tion, extending  to  the  ends  of  the  earth, 
is  their  highest  glory.  From  such  pas- 
sages as  this  we  may  learn  that  those 
who  were  waiting  for  the  Consolation 
of  Israel  had  spiritual  views  of  Christ, 
and  expected  that  Gentiles  would  be 
partakers  of  his  spiritual  blessings. 
Such,  indeed,  was  the  teaching  of 
prophecy,  and  the  pious  of  those  days 
appear  to  have  so  understood  it.  Men 
like  Simeon,  however,  under  the  special 
influences  of  the  Holy  Sjiirit,  doubtless 
saw  clearer  and  deeper. 

33.  And  Joseph  and  his  mother. 
According  to  the  highest  critical  au- 
thorities, And  his  father  and  mother. 
Joseph  is  spoken  of  as  his  father  in  a 
legal  and  popular  sense.  He  was  so 
legally  as  the  husband  of  Mary  and  in 
the  eyes  of  the  people.  Jesus,  however, 
never  speaks  of  him  as  his  father,  ver. 
49.  31arvelled  at  those  things, 
etc.  They  wondered,  not  so  much  at 
the  things  said,  as  at  the  unexpected 
manner  and  time  of  their  utterance.  The 
ivords  of  Simeon  and  also  of  the  shep- 
Aerds  are  to  them  very  significant  in  con- 
nection with  the  miraculous  birth  of  Je- 
sus, but  more  surprising  was  it  to  them 
that  the  spirit  of  prophecy  was  again 
revived,  and  that  it  was  so  suddenly 
manifested  in  different  individuals. 

34.  Blessed  them.  Joseph,  Mary, 
and  the  child.  Bengel  does  not  include 
.Tesus,  and  refers  to  Heb.  7  :  7.  But 
Simeon  speaks  as  a  prophet,  and  affec- 
tionately invokes  the  blessing  of  God 
upon  them.  "On  the  principle  'the 
less  is  blessed  of  the  greater'  (Heb.  7  : 
7),  Simeon  here  appears  exalted  above 
the  Saviour,  just  as  do  John,  who  bap- 
tizes him,  and  the  rabbins,  whom  Jesus 


questions,  ver.  46.  In  his  1  uman  de- 
velopment the  Saviour  takes  his  place 
among  men  according  to  the  ordinary 
stages  of  human  development.  As  a 
child,  therefore,  he  is  really  a  child, 
and  consequently  in  subordination  (ver. 
51)  to  those  in  the  more  advanced  stages 
of  life,  yet  in  every  period  of  his  life, 
and  in  each  stage  of  his  gradual  devel- 
opment, he  unfolds  himself  sinlessly, 
and  thus  exhibited  in  each  separate 
stage  its  pui-e  ideal  of  excellence." — 
Olshausen. 

Said  unto  Mary  his  mother.  He 
directs  his  discourse  particularly  to  her, 
because  she  was  his  only  real  parent 
and  would  naturally  feel  more  interest 
in  the  child  than  any  other  human 
being,  and  also  because  he  was  about  to 
speak  of  that  which  personally  con- 
cerned her.  This  child  is  set  for,  or 
appointed  for.  Child  is  not  in  the 
original,  but  this  refers  emphatically 
to  the  child,  as  if  he  pointed  to  him 
still  in  his  arms  or  just  returned  to  the 
arms  of  his  mother.  "  Simeon  seems  to 
be  at  a  loss,  as  it  were,  what  name  to 
call  this  great  and  illustrious  person  by, 
and  therefore  it  is  left  to  be  supplied." 
— Dr.  Gill.  The  fall  and  rising 
again,  etc.  Rather,  The  fall  and  rising 
of  many  in  Israel.  He  is  appointed  as 
the  occasion  of  the  fall  of  some  by  their 
rejecting  him,  and  the  means  of  the 
rising  of  others  through  faith  in  him. 
So  it  had  been  foretold  of  him,  Isa.  S  : 
14,  18;  28  :  16.  Simeon  seems  to  have 
understood  these  prophecies,  and  may 
have  had  them  in  mind.  Compare 
Rom.  9  :  33  ;  1  Pet.  2  :  6-8.  The  figure 
is  that  of  a  stone  by  which  some  will 
fall  and  others  rise.  Jesus  develops  the 
idea  of  falling  in  Matt.  21  :  44.  Marv 
may  have  thought  that  the  Messiah 
would  be  welcomed  by  all  Israel. 
Simeon  intimates  that  Jesus  will  divide 
Israel  and  the  world,  and  prepares  her 
for  trial  and  personal  sorrow.  We  have 
here  the  first  hint  in  the  New  Testament 
of  the  opposition  which  Christ  would 
receive  in  the  world.    Simeon  show* 


B.  C.  4. 


LUKE  11. 


69 


many  in  Israel ;  and  for  •  a  sign  which  shall  be  spoken  '  ^^^  .^j^f^  n  ^^ig ; 

85  against;  (yea,  'a  sword  shall  pierce  through  thy  own  ac'.  28.  22. 

soul  also,)  'that  the  thoughts  of  many  hearts  may  be  'Ps.  42.  10 ;  jobn 

revealed.  u.iohif?.  12, 40-43; 

36      And    there  was    one  Anna,    *a    prophetess,   the  9. 16 ;  10. 19-21. 

daughter  of  Phanuel,  of  the  tribe  of  'Aser:  she  was  ^q^^q' jg' 


remarkable  breadth  of  view.  Beyond 
the  songs  of  Elisabeth,  Mary,  and  Zach- 
ariah,  he  exhibits  clear  views  of  a  suf- 
fering and  triumphant  Saviour,  and 
announces  the  universality  of  Christ's 
mission  for  Gentiles  as  well  as  Jews 
(vers.  31,  32),  according  to  the  fully- 
developed  teaching  of  the  apostolic  age. 

And  for  a  sign,  etc.  Here  is  an 
intimation  of  the  opposition  to  Christ 
which  reached  its  highest  point  at  the 
crucifixion.  The  word  translated  sign 
is  one  of  the  names  applied  to  a  miracle, 
pointing  to  its  design  as  an  evidence,  a 
divine  token,  ch.  23  :  8 ;  John  4  :  48. 
.Tesus  in  his  life  and  death  was  a  miracu- 
lous manifestation,  bearing  with  him- 
self the  evidences  of  his  own  divine 
mission.  He  was  indeed  a  sign  to  all, 
believers  and  unbelievers.  But  espe- 
cially a  sign  by  his  life  and  doctrines, 
exciting  the  hostility  of  the  wicked. 
Spoken  against,  refers  not  merely 
to  words,  but  also  to  acts,  and  extends 
to  the  underlying  hostile  disposition. 

35.  Yea.  Rather,  And,  joining  this 
clause  closely  to  the  preceding.  A 
sword.  The  word  properly  refers  to  a 
broad,  long  sword  used  especially  by  the 
Thracians,  and  carried  from  the  right 
shoulder.  Shall  pierce  through  thy 
own  soul  also.  The  clause  of  which 
these  words  form  a  part  are  the  only 
words  of  Simeon  addressed  directly  to 
Mary.  It  has  been  variously  inter- 
preted. A  very  common  explanation 
»mong  earlier  expounders,  such  as  Ter- 
tuUian,  Origen,  Basil,  etc.,  refers  it  to 
a  pang  of  unbelief  which  shot  through 
her  soul  on  seeing  Jesus  crucified. 
Epiphanius  and  Lightfoot  suppose  it  to 
refer  to  her  death  by  martyrdom.  But 
we  have  no  evidence  that  Mary  died  a 
martyr.  Olshausen  and  Alford  refer  it 
to  the  pangs  of  sorrow  for  sin  which 
Mary  must  also  experience  in  the  exer- 
cise of  repentance  and  faith  in  Christ 
her  Saviour.  But  the  more  common 
view  among  modern  interpreters  is  to 
l)e  preferred,   which    refers    it  to  the 


bitter  agony  of  soul  with  which  she 
should  behold  the  sufierings  of  her 
divine  Son,  John  19  :  25.  It  was  indeed 
a  terrible  trial  both  of  her  faith  and  of 
her  maternal  feelings.  This  is  the  most 
natural  explanation.  For  Jesus  as  a 
sign  spoken  against,  and  Mary  pierced 
through  by  a  sword,  are  closely  con- 
nected ;  and  since  the  one  finds  the 
most  striking  fulfilment  on  the  cross,  so 
also  does  the  other  in  connection  with 
that  event.  The  sword  indeed  began  to 
touch  her  when  the  contradiction  of 
sinners  against  Jesus  began,  but  it  was 
not  till  Jesus  was  really  delivered  into 
the  hands  of  men  and  crucified  that  it 
entered  deep  and  pierced  through  her 
soul.  Connected  with  this  course  of 
Christ's  suffering  there  must  have  been 
religious  suffering  in  her  case,  a  trial  of 
faith,  a  deep  sense  of  the  evil  of  sin,  a 
looking  away  to  the  Saviour  for  salva- 
tion. But  to  make  this  experience  the 
principal  thing  referred  to  by  Simeon 
seems  unnatural.  See  Dh.  A.  Tholuck, 
Light,  from  the  Cross,  pp.  93-109. 

That  the  thoughts  of  many 
hearts  maybe  revealed.  Literally, 
In  order  that  the  thoughts  out  of,  or  from, 
mayiy  hearts  may  he  revealed  or  made 
knoivn.  According  to  some  interpreters, 
this  clause  is  simply  dependent  on  what 
precedes ;  but  I  prefer  the  common 
punctuation,  putting  the  preceding 
clause  in  a  parenthesis  and  making 
this  dependent  on  ver.  34.  The  end 
and  object  of  this  treatment  of  Christ 
is  the  revealing  of  the  secret  depths  of 
the  heart,  the  bringing  out  of  the  true 
cliaracters  and  thoughts  of  men.  What 
think  ye  of  Christ?  is  the  test  question. 
He  that  is  not  for  him  is  against  him. 
The  inmost  disposition  of  the  heart  is 
sliown  by  the  waj'  in  which  Christ  is 
treated,  John  15  :  23 ;  1  Cor.  16  :  22 ;  1 
John  4:2,  3.  From  these  words  of 
Simeon  it  appears  that  he  had  a  clearer 
view  of  Christ's  sacrificial  work  than 
any  of  the  disciples  befor'^  the  resur- 
rection of  Jesus. 


70 


LUKE  II. 


B.C.  4. 


of  a  great  age,  and  had  lived  with  an  husband  seven 

37  years  from  her  virginity;   and  she  was  a  widow  of 

about  fourscore  and  four  years,  which  departed  not 

from  the  temple,  but  served  God  with  fastings  and 


36.  Anna,  meaning  grace  or  prayer, 
the  daughter  of  Phauuel,  which 
means  face  of  God,  compare  Gen.  32  : 
dO,  31.  All  that  we  know  of  these 
individuals  is  stated  here.  It  is  some- 
what remarkable  that  the  name  of  her 
father  and  not  of  her  husband  is  given. 
The  reason  may  be  twofold.  Her 
father  may  have  been  among  those  who 
waited  for  the  Consolation  of  Israel ;  he 
is  also  spoken  of  as  a  person  of  consider- 
able note,  and  probably  much  better 
known  than  her  husband,  who  died 
young.  Aser,  ^s/ier.  Judah,  Benjamin, 
and  Levi  are  the  only  tribes  mentioned 
as  leturning  to  Jerusalem  (Ezra  1:5), 
but  many  of  the  other  tribes  returned 
from  exile  with  their  brethren  and  re- 
tained their  genealogies.  This  is  a 
proof,  however,  that  the  tribal  relations 
were  still  held  in  aifectionate  remem- 
brance among  the  people.  A  proph- 
etess. She  was  one  of  those  whom 
the  Holy  Spirit  moved  to  utter  God's 
truth  and  will.  This  was  evidently  not 
the  only  time  when  she  spake  under 
the  movings  of  the  Spirit. 

Of  great  age.  Far  advanced  in 
years.  And  had  lived  with  an  hus- 
band seven  years,  etc.  Her  tender 
fidelity  to  the  memory  of  the  husband 
of  her  youth  is  here  brought  to  notice. 
The  Jews  held  in  high  honor  persons 
of  this  class,  1  Tim.  5  :  3,  5,  9.  Thus 
Josephus  highly  commends  Antonia 
for  her  persistent  widowhood :  "  For 
though  she  were  still  a  young  woman, 
she  continued  in  her  widowhood,  and 
refused  all  other  matches,  although 
Augustus  had  enjoined  her  to  be  mar- 
ried to  somebody  else,  yet  she  did  all 
along  preserve  her  reputation  free  from 
reproach." — Antiq.  xviii.  6.  6. 

37.  She  was  a  widow  of  about 
fourscore  and  four  years,  eighty- 
four  years.  According  to  some  of  the 
oldest  manuscripts,  this  should  be  till 
instead  of  of  about.  Some  suppose 
this  to  have  been  her  age  at  that  time, 
which  I  think  is  generally  the  first 
impression  upon  reading  this  passage. 
But  others  regard  it  as  the  period  of 
her  widowhood,  which  is  emphasized 


as  religiously  honorable  to  her.  And 
this  accords  better  with  the  most  ap- 
proved t«xt,  which  may  be  rendered, 
and  she  a  widotv  as  much  as  eighty- 
four  years.  If  she  was  married  at 
thirteen,  as  was  then  common,  and 
lived  seven  years  married,  she  must  now 
have  been  one  hundred  and  four  years 
old.  In  favor  of  this  it  may  be  said 
that  after  the  reference  to  her  virginity 
it  is  natural  to  regard  the  long  period 
of  her  widowhood  as  opposed  to  the 
brief  time  of  her  married  life.  Again, 
would  Luke  have  immediately  stated 
her  age,  after  having  made  the  general 
statement,  "she  is  of  great  age"?  Be- 
sides, it  may  be  added  that  a  century  is 
more  accordant  with  such  an  empha- 
sized old  age  as  was  hers. 

Departed  not  from  the  temple. 
This  does  not  necessarily  mean  that  she 
was  always  in  the  temple,  nor  that  she 
occupied  some  private  apartment  in  the 
building,  but  that  she  was  constant  and 
uniform  in  attending  all  the  religious 
services  of  the  temple,  notwithstanding 
her  great  age.  Living,  not  in  the  terri- 
tory of  her  tribe,  which  was  far  ofi',  in 
Galilee,  but  at  Jerusalem,  she  made  the 
temple  her  home,  "  continuing  in  sup- 
jilication  and  prayer  night  and  day," 
1  Tim.  5:5;  Ps.  84  :  4.  But  served 
God,  etc.  Rather,  Serving  night  and 
day  with  fastings  and  prayers.  God 
was  the  object  of  all  her  service,  though 
she  may  have  lent  her  services,  when 
needed,  to  some  who  came  to  worship. 
Night  is  placed  first_  since  the  Jewish 
day  began  with  the  evening.  The  ex- 
pression night  and  day  is  about  equiva- 
lent to  our  expression  day  and.  night. 
The  idea  is  popularly  expressed  by  con- 
tinually. Acts  26  :  7.  Alford  also  call 
attention  to  the  greater  solemnity  an 
emphasis  of  the  religious  exercises  b 
night.  Anna  not  only  engaged  in  the 
ordinary  prayers  at  nine  o'clock  and 
three  and  observed  the  ordinary  fasts 
on  Monday  and  Thursday,  but  was 
present  at  all  the  special  services  of  the 
temple  by  day  or  night  (Ps.  119  :  62 ; 
134  :  1),  living  a  life  of  active  and  de- 
voted piety,  and  engaging  also  in  much 


B.0.4. 


LUKE  II. 


38  prayere  'tight  and  day.     And  slie  coming  iu  that  in-   '-^^v^®-  ''•  *  ^^ 
stant  gave  thanks  likewise  unto  the  Lord ;  and  spake 

of  him  to  all  them  that*  looked  for  redemption  in    »ver.  25;  ch.  24 
Jerusalem.  '^^.Ik'"' '' 

Beturn  to  Nazareth  ;  the  childhood  of  Jesus. 

39  And  when  they  had  performed  all  things  ^  accord-   ^  Gal.  4. 4,  5. 
ing  to  the  law  of  the  Lord,  they  returned  into  Galilee, 

to  their  own  city  Nazareth. 


private  fasting  and  prayer.  While  to 
women  there  was  assigned  no  public 
service,  yet  we  read  of  their  assembling 
at  the  door  of  the  tabernacle,  Ex.  38  ;  8. 
Aben  Ezra,  a  Jewish  commentator, 
says,  "  They  came  daily  to  the  taber- 
nacle to  pray  and  to  hear  the  words  of 
the  law." 

38.  And  she  coining  in.  Rather, 
And  she  coming  up  to  the  place  where 
Simeon  and  the  others  were.  She  had 
probably  been  in  a  different  part  of  the 
temple.  That  instant.  At  that  very 
time,  when  Simeon  was  speaking  to 
Mary.  Gave  thanks  likewise.  She 
too  gave  thanks,  and  publicly  returned 
grateful  praise  to  the  Lord,  as  Simeon 
had  done.  By  Lord  is  meant  Jehovah. 
The  majority  of  the  oldest  manuscripts 
have  God  instead  of  Lord.  It  is  sup- 
posed by  many  that  it  was  the  hour  of 
prayer,  because  it  is  added.  And  spake 
oi  him  to  all  there,  etc.  But  it  is 
not  necessary  to  suppose  that  she  spoke 
to  all  there  immediately,  and  hence  that 
they  were  coming  in  at  the  hour  of 
prayer.  More  probably  some  of  those 
devotedly  pious  Jews  were,  like  her- 
self, much  in  the  temple,  and  she  at 
once  spoke  to  them,  and  afterward  told 
others  as  they  came  in.  She  spoke  of 
him  as  the  Messiah  and  the  Redeemer. 
She  was  the  first  to  become  the  pub- 
lisher of  the  good  news — not,  indeed,  to 
all,  but  to  those  who  were  jirepared  to 
receive  the  announcement.  That 
looked  for  redemption  in  Jeru- 
salem. Notwithstanding  the  spiritual 
degeneracy  of  the  times,  there  was  a 
small  circle  of  those  who  were  looking 
for  a  spiritual  deliverer,  a  Redeemer. 
On  the  word  redemption,  see  ou  ch.  1 :  68. 
Some  of  the  oldest  manuscripts  and  ver- 
sions read,  redemption  of  Jerusalem — 
that  is,  of  his  spiritual  and  chosen  peo- 
ple. He  was  to  save  his  people  from 
their  sins.  Matt.  1  :  21.  The  common 
reading,  however,  is  to  be  preferred.    In 


Simeon  and  Anna  we  have  the  repre- 
sentatives of  the  old  dispensation  and 
types  of  Old  Testament  piety.  In  the 
subsequent  changes  this  small  company 
lose  sight  of  Jesus. 

The  purification,  with  the  incidenta 
here  related,  must  have  taken  place  be- 
fore the  visit  of  the  wise  men  ( Matt.  2  : 
1-12),  for — (1)  Joseph  appears  to  have 
been  warned  immediately  upon  the  de- 
parture of  the  wise  men,  whereupon  he 
at  once  went  with  the  mother  and  the 
child  into  Egypt  (Matt.  2  :  13,  14) ;  (2) 
such  incidents  as  those  connected  with 
the  purification  and  presentation  could 
not  have  escaped  the  suspicious  eye  of 
Herod  after  his  jealousy  and  wrath  were 
aroused;  (3)  the  purification  after  the 
return  from  Egypt  is  inconsistent  with 
the  natural  meaning  of  ver.  22,  that  it 
occurred  at  the  regular  time,  and  with 
the  statement  of  Matthew  (2  :  22)  that 
Joseph  feared  to  go  into  Judea  when  he 
heard  that  Archelaus  reigned.  Com- 
pare Notes  on  Matthew,  ch.  2. 

39,  40.  The  beturn  to  Nazareth. 
Childhood  of  Jesus. 

39.  And  when  they  had  per- 
formed all  things  ...  they  re- 
turned into  Galilee.  The  most  ob- 
vious meaning  of  this  verse  is  that  they 
returned  to  Nazareth  immediately  after 
the  presentation.  Joseph  had  come  to 
Bethlehem  with  no  expectation  of  re- 
maining, and  probably  was  not  fully 
prepared  to  remain.  He  very  likely 
felt,  after  the  birth  of  Jesus  at  Bethle- 
hem and  the  events  attending  it,  that  he 
ought  to  make  the  latter  place  his  resi- 
dence ;  and  hence  after  the  presentation 
he  most  probably  returned  to  Nazareth 
to  wind  up  his  affairs  there  with  a  view 
to  a  settlement  at  Bethlehem.  This  was 
soon  accomplished,  and  a  little  later, 
when  Jesus  was  from  three  to  six  months 
old,  the  wise  men  found  the  child  with 
Mary  and  Joseph  in  "  the  house  "  (Matt. 
2  :  11)  at  Bethlehem  where  they  were 


J2 


LUKE  II. 


A.  D.8 


40      "And  the  child  grew,  and  waxed  strong  in  spirit,   J Tf^^'i .''t '  V,^ 
filled  with  wisdom :  and  ^  the  grace  of  God  was  upon       ^"    ' " '    '    ' 
him. 


anticipating  their  future  home.  It  is  no 
more  strange  that  Luke  passes  over  in 
silence  this  brief  residence  in  Bethle- 
hem than  that  he  leaves  unnoticed  the 
visit  of  the  wise  men,  the  massacre  of 
the  children,  and  the  flight  into  Egyjit. 
In  brief  narratives  intervening  events 
are  often  passed  over  in  silence.  Mat^ 
thew,  in  writing  specially  for  Jewish 
readers,  had  special  reasons  for  relating 
these  latter  events,  which  presented 
Jesus  as  King  of  spiritual  Israel  and  the 
Jlessiah  foretold  in  the  Old  Testament, 
Matt.  2  :  2,  5,  11,  15, 18.  But  Luke  had 
not  these  reasons  in  writing  more  gen- 
erally for  the  race.  After  relating  the 
return  of  the  Messianic  family  to  Naza- 
reth, which  became  their  permanent 
residence,  he  passes  over  their  sojourns 
elsewhere,  since  they  were  so  brief  and 
temporary.  Alford  seems  to  incline  to 
this  view.  It  is  also  favored  by  Euse- 
bius,  Epiphanius,  Patricius,  Pilking- 
ton.  Jar  vis,  and  others. 

The  common  view,  however,  is  allow- 
able which  supposes  this  verse  to  refer 
to  the  return  after  the  flight  into  Egypt, 
and  to  correspond  with  Matt.  2  :  23.  Yet 
this  hardly  seems  necessary  when  the 
other  view  accords  so  well  with  the  nat- 
ural meaning  of  the  words  and  is  itself 
quite  free  from  serious  objections. 

All  things  according  to  the  law 
refers  to  the  rites  pertaining  to  the 
purification  and  presentation. 

40.  This  verse  is  similar  to  ch.  1  :  80, 
and  like  it  seems  to  mark  the  end  of 
one  of  those  old  family  documents 
which  Luke  used  under  the  direction 
of  the  Spirit.  It  describes  the  develop- 
ment of  Jesus  in  body  and  soul  during 
infancy  and  childhood.  The  child 
grew,  in  body.  And  waxed  strong 
in  spirit.  According  to  the  best  criti- 
cal authorities,  this  should  read,  And 
became  strong,  being  filled  with  wisdom; 
the  latter  phrase  implying  a  finished 
and  permanent  result.  He  became 
strong  mentally  and  spiritually,  and 
showed  such  a  degree  of  wisdom  in 
each  period  of  age  as  rendered  if  com- 
plete and  gave  to  it  the  lustre  of  per- 
fection. Now  he  showed  the  perfection 
of  childhood,  as  afterward  he  did  of 


youth  and  of  manhood.  We  have  here 
the  human  development  of  Jesus  in  all 
his  powers.  The  following  remark  of 
Olshausen  is  worthy  of  thought:  "He 
was  completely  a  child,  completely  a 
vouth,  completely  a  man,  and  thus 
hallowed  all  the  stages  of  human  de- 
velopment, but  nothing  incongruous 
ever  appeared  in  him,  which  would 
have  been  the  case  if  utterances  of  a 
riper  age  had  escaped  him  in  child- 
hood." And  the  grace — that  is,  the 
favor — of  God  was  upon  him,  the 
tokens  of  the  divine  blessing,  the  mani- 
festations of  divine  love  were  upon  him, 
marking  him  as  a  distinguished  favor- 
ite of  Heaven. 

The  true  idea  of  Christ's  childhood 
is  that  he  looked  and  acted  like  other 
children,  yet  without  sin.  Dr.  Farrai 
("Life  of  Christ,  vol.  i.,  p.  61)  thus  dis- 
courses on  the  children  of  Nazareth : 
"  The  traveller  who  has  followed  any 
of  those  children,  as  I  have  done,  to 
their  simple  homes,  and  seen  the  scanty 
furniture,  the  plain  but  sweet  and 
wholesome  food,  the  uneventful,  happy, 
patriarchal  life,  may  form  a  vivid  con 
ception  of  the  manner  in  which  Jesus 
lived.  Nothing  can  be  plainer  than 
those  houses.  .  .  .  The  mats  or  carpets 
are  laid  loose  along  the  walls;  shoes 
and  sandals  are  taken  off"  at  the  thresh- 
old ;  from  the  centre  hangs  a  lamp, 
which  forms  the  only  ornament  of  the 
room;    in  some  recess  in  the  wall  is 

E laced  the  wooden  chest,  painted  with 
right  colors,  which  contains  the  books 
or  other  possessions  of  the  family ;  on 
a  ledge  that  runs  round  the  wall,  within 
easy  reach,  are  neatly  rolled  up  the 
gay-colored  quilts  which  serve  as  beds, 
and  on  the  same  ledge  are  ranged  the 
earthen  vessels  for  daily  use ;  near  the 
door  stand  the  large  common  water-jars 
of  red  clay  with  a  few  twigs  and  green 
leaves,  often  of  aromatic  shrubs,  thrust 
into  their  orifices  to  keep  the  water  cool. 
At  meal-time  a  painted  wooden  stool  is 
placed  in  the  centre  of  the  apartment, 
a  large  tray  is  put  upon  it,  and  in  the 
middle  of  the  tray  stands  the  disli  of 
rice  and  meat,  or  stewed  fruits,  from 
which  all  help  themselves  in  commou 


A.D.  8. 


LUKE  II. 


78 


Visit  of  Jesus  to  the  temple  at  twelve  years  of  age;  his 
youth. 

41  Now  his  parents  went  to  Jerusalem 'every  year  at  *^o'.^^"  ^^'/J'.^i 

42  the  feast  of  the  passover.     And  when  he  was  twelve      jg!  i  g^am.  1.3', 
years  old,  they  went  up  to  Jerusalem  after  the  custom      21  •  2  Chr.  30. 21.' 


Both  before  and  after  the  meal  the 
servant  or  the  youngest  member  of  the 
family  pours  water  over  the  hands  from 
a  brazen  ewer  into  a  brazen  bowl.  So 
quiet,  so  simple,  so  humble,  so  unevent- 
ful was  the  outward  life  of  the  family 
of  Nazareth." 

41-52.  Visit  of  Jestjs  to  the  Tem- 
ple AT  THE  Passovee  when  at  twelve 
years  of  age. 

41.  We  have  here  a  glimpse  of  the 
piety  and  religious  life  of  Joseph  and 
Mary.  His  parents  went  .  .  .  every 
year  at  the  Passover.  The  Passover 
festival  was  celebrated  eight  days  from 
the  fifteenth  of  Nisan,  the  latter  part 
of  March  or  the  first  part  of  April  (Ex. 
12  :  1-11,  14-20),  and  was  one  of  the 
three  great  festivals  (Ex.  23  :  14-17)  to 
be  attended  yearly  at  Jerusalem  by  all 
the  males  of  the  nation,  except  the  sick, 
the  aged,  the  blind,  the  deaf,  and  boys 
under  twelve  years  of  age.  The  other 
two  great  festivals  were  Pentecost  in 
the  summer,  and  the  feast  of  Taber- 
nacles in  the  autumn.  But  the  Pass- 
over, being  the  greatest  of  these,  was 
often  the  only  one  attended  by  those 
living  at  a  distance  from  Jerusalem. 

While  the  presence  of  females  was 
not  required,  their  attendance  was  not 
forbidden.  They  probably  often  accom- 
panied their  husbands  (1  Sam.  7  :  7), 
and  therebv  showed  their  piety.  The 
school  of  liillel  seems  to  have  made  it 
binding  on  women  to  go  up  once  every 
year  to  the  Passover ;  but  this  appears 
not  to  have  been  the  prevalent  opinion 
among  the  doctors  of  Israel.  Joseph, 
and  possibly  Mary,  may  have  often 
attended  other  feasts,  of  which  nothing 
is  here  recorded.  It  is  only  stated  here 
that  they  were  constant  in  their  attend- 
ance at  the  Passover.  The  power  of 
Archelaus  formed  no  hindrance  to  this, 
Matt.  2  :  22.  Living  under  the  domin- 
ion of  Archelaus  was  quite  different 
from  coming  up  to  stated  feasts  at  Jeru- 
salem. Besides,  Joseph  and  his  family 
were  not  his  subjects,  ch.  23  :  6,  7. 
They  had  also  retired  so  quietly  into 

7 


Galilee,  and  were  so  unostentatious,  that 
Archelaus  doubtless  knew  nothing  of 
them.  He  reigned  ten  years,  and  was 
banished  A.  D.  6,  two  years  before  the 
visit  of  Jesus  to  the  temple,  presently 
to  be  noticed. 

42.  When  he  was  tAvelve  years 
old,  etc.  According  to  our  common 
era,  this  was  A.  D.  8.  The  Passover 
occurred  that  year  on  Monday,  April  9. 
See  on  ver.  8.  This  is  evidently  the 
first  time  that  Jesus  attended  the  Pass- 
over. But  why  did  he  begin  to  attend 
the  feast  at  the  age  of  twelve  ?  It  ha.s 
been  very  commonly  answered  that 
Jewish  boys  at  that  age  began  to  be 
instructed  in  the  law,  to  be  subject  to 
the  fasts,  and  to  attend  regularly  the 
feasts,  and  were  called  "  the  sons  of  the 
law."  But,  on  the  one  hand,  Jewish 
parents  began  to  instruct  their  children 
and  accustom  them  to  religious  exer- 
cises much  before  this,  and  on  the 
other,  the  age  of  puberty,  when  boys 
came  under  the  yoke  of  the  law,  was  not 
considered  as  actually  attained  till  the 
completion  of  the  thirteenth  year. 
Ellicott  suggests  (Life  of  Christ,  p.  93) 
that  Jesus  attended  the  Passover  "  as  a 
partaker  in  some  preparatory  rite  which 
ancient  custom  might  have  associated 
with  that  age  of  commencing  puberty." 
This  is  possible  from  what  is  known  of 
Jewish  customs.  But  it  seems  to  me 
that  special  stress  should  be  laid  upon 
the  fact  that  Jesus  had  a  mission  to 
perform  at  Jerusalem,  and  that  he  him- 
self desired  to  attend  the  festival,  and 
that  Joseph  and  Mary  desired  it  also,  on 
account  of  the  manifest  development 
of  both  his  mental  and  spiritual  life. 
Compare  Ex.  12  :  25-27. 

They  went  to  Jerusalem.  Jeru- 
salem is  omitted  by  the  highest  crit- 
ical authorities,  and  is  unnecessary, 
having  been  mentioned  in  the  preced- 
ing verse.  Three  routes  lay  before 
them :  the  first  and  most  direct,  through 
Samaria;  the  second,  by  the  sea-coast, 
past  (^armel  and  Cassarea  to  Joppa,  and 
so  across  the  plain  to  Jerusalem;  the 


74 


LUKE  II. 


A.  D.  S. 


43  of  the  feast.  And  wlien  they  had  fulfilled  the  days, 
as  they  returned,  the  child  Jesus  tarried  behind  in 
Jerusalem ;  and  Joseph  and  his  mother  knew  not  of  it. 


third,  to  Tiberias,  and  then  on  the  east- 
em  bank  of  the  Jordan  to  the  fords  near 
Jericho,  and  thence  up  to  Jerusalem. 
The  latter  was  the  more  probable  one. 
See  on  ver.  44.    At  this  season  of  the 


year  (April)  the  country  would  be  wear- 
ing its  brightest,  greenest,  and  loveliest 
aspect.  After  the  custom  of  the 
feast,  which  requires  the  celebration 
at  Jerusalem.     Before  the  building  of 


JERUSALEM. 


the  temple  the  people  went  to  the  place 
where  the  tabernacle  was,  1  Sam.  1:3; 
3  :  15. 
43.  Had  fulfilled  the  days.    The 

day  of  Passover  and  the  seven  days  of 
unleavened  bread.  The  whole  festival 
was  sometimes  called  the  feast  of  un- 
leavened bread,  ch.  22  :  7 ;  Mark  14  : 
12 :  Ex.  23  :  14,  15.  Very  probably  on 
the  afternoon  of  the  eighth  day  Mary 
and  Joseph  started  for  their  home  in 
Galilee.  The  child  Jesus,  or  The 
boy  Jesiis.  Jesus  is  spoken  of  as  the 
babe  in  ver.  12,  as  the  child  or  little  child 
in  ver.  40,  and  as  the  boy  here.  Tar- 
ried, or  remained  behind.  Jesus  was 
not  only  charmed  with  the  sacred  en- 
tertainments of  the  temple  and  desirous 
of  conversing  with  the  learned  doctors 
of  the  law,  but  he  also  had  a  mission 
there  to  perform  in  his  Father's  house. 
&.nd  Joseph  and  his  mother,  etc. 


According  to  the  best  critical  auiuori- 
ties,  And  his  parents  knew  it  not.  The 
people  returned  from  the  feasts  in  large 
companies.  Those  living  near  each 
other  travelled  together  for  safety  and 
society.  Possibly  Jesus  and  others  of 
his  age,  who  had  first  attended  the  pass- 
over,  would  be  assigned  a  separate  place 
in  the  festal  caravan.  At  least  the  chil- 
dren of  the  companies  would  naturally 
associate  together.  Joseph  and  Mary 
seem  not  to  have  been  guilty  of  careless- 
ness. The  obedience,  as  well  as  the  wis- 
dom and  prudence,  of  Jesus  would  lead 
them  to  believe  that  he  was  somewhere 
in  the  company  among  their  kindred 
and  acquaintances.  He  had  ever  been 
so  constant  and  faithful  that  his  parents 
found  little  necessity  to  watch  him. 
Hence,  on  many  accounts,  the  fact  here 
stated  might  easily  happen,  "  But  in 
any  case,  among  such  a  sea  of  human 


A.  D.  8. 


LUKE  II. 


76 


44  But  they,  supposing  him  to  have  been  'in  the  com-   'Ps.  <«.  4;  122.  1- 

45  pauy,  went  a  day's  journey ;  and  they  sought  him 
among  their  kinsfolk  and  acquaintance.  And  when 
they  found  him  not,  they  turned  back  again  to  Jeru- 
salem, seeking  him. 

46  And  it  came  to  pass,  that  after  three  days  they 


beings,  how  easy  it  would  be  to  lose  one 
young  boy!  The  incident  constantly 
occurs  to  this  day  in  the  annual  expe- 
dition of  the  pilgrims  to  bathe  in  the 
fords  of  the  Jordan."— Db.  Farrar, 
Life  of  Christ,  vol.  i.,  p.  73. 

44.  Supposing  him  to  have  been. 
'R'A.ihG.Y ,  Supposing  that  he  was,  etc.  Jo- 
seph and  Mary  seem  to  have  had  no 
anxiety  about  Jesus  till  perhaps  the  car- 
avan halted  for  the  night  and  each 
family  gathered  to  its  evening  meal. 

In  the  company,  of  travellers,  a  car- 
avan composed  of  those  going  to  the 
same  vicinity. 

Went  a  day's  journey.  An  ordi- 
nary day's  journey  was  twenty  or  twen- 
ty-five miles.  But  it  was  customary  on 
such  an  expedition  as  this  to  go  the  first 
day  only  six  or  eight  miles,  camping 
before  it  was  dark  by  the  wayside  near 
a  good  supply  of  water.  One  object  in 
haltiug  early  would  be  to  see  if  the  party 
was  all  complete. 

Tradition  has  &xed  their  evening  rest- 
ing-place at  Beeroth,  among  the  hills  of 
Benjamin,  about  ten  miles  north  of  Je- 
rusalem. At  the  present  day  this  is  the 
customary  resting-place  of  caravans 
going  northward  at  the  end  of  the  first 
day's  journey  from  Jerusalem.  But  the 
actual  route  which  the  parents  of  Jesus 
took  cannot  certainly  be  known.  "  As 
liable  to  less  molestation  from  the  Sa- 
maritans, especially  when  the  object  of 
going  to  Jerusalem  was  to  keep  the  fes- 
tivals (comp.  chap.  9  :  53),  it  may  be  pre- 
sumed that  the  Galilean  caravans  would 
usually  take  the  longer  route  through  Pe- 
rea ;  and  hence  in  returning  they  would 
be  most  likely  to  make  the  first  day's 
halt  near  the  eastern  foot  of  the  Mount 
of  Olives  (about  2  miles).  It  is  not  cus- 
tomary in  the  East  to  travel  more  than 
one  or  two  hours  the  first  day ;  and  in 
this  instance  they  would  encamp  earlier 
still,  because  to  go  farther  would  have 
been  to  encounter  the  night-perils  of  the 
desert  between  Jerusalem  and  Jericho. 
...  It  is  not  surprising  under  such  cir- 
cumstances that  Jesus  was  not  missed 


till  the  close  of  the  first  brief  day." — Dr. 
Hackett,  in  Smith's  Dictionary  of  the 
Bible,  Am.  Ed.,  p.  226. 

And  they  sought  him.  They 
sought  diligently  after  him.  The  idea 
is  not  that  they  went  a  day's  journey 
seeking  him,  but  that,  halting  for  the 
night,  they  missed  him  and  began  a  dili- 
gent search. 

Among  their  kinsfolk  (or  fdn- 
dred)  and  acquaintance.  Here  they 
would  most  naturally  expect  to  find  him. 
"  It  is  not  surprising  that  in  the  midst 
of  such  a  crowd  Joseph  and  his  mother 
should  supj)ose  that  Jesus  was  in  the 
'company  with  his  kinsfolk  and  ac- 
quaintance,' nor  is  the  time  that  elapsed 
before  they  became  so  alarmed  at  his 
absence  as  to  turn  back  and  search  for 
him  at  all  remarkable.  I  question 
whether  there  is  ever  a  pilgrimage  made 
from  Jerusalem  to  Jordan  at  this  day 
without  the  separation  of  parents  and 
children  equally  prolonged ;  and  in  the 
case  we  are  considering  it  was  the  ab- 
sence of  a  youth  who,  his  parents  well 
knew,  had  never  done  in  his  whole  life 
one  unwise  or  imj^roper  act.  They  would 
not,  therefore,  be  easily  alarmed  on  his 
account." — Dr.  Thomson,  Land  and 
Book,  vol.  ii.,  p.  452. 

45.  And  when  they  found  him 
not,  etc.  More  exactly,  And  finding  him 
not,  they  returned  to  Jerusalem.  They 
were  the  more  anxious  because  of  his  con- 
stant frithfulness.  Possibly  they  thought 
some  evil  had  befallen  him.  Were 
there  any  yet  who  would  seek  the  child's 
life  ?  A  sleepless  night  awaited  them, 
and  in  the  early  morning  they  turn 
back  toward  Jerusalem,  seeking  him 
along  the  way,  perhaps  amoi  g  the  com- 
panies returning  homeward  from  Jeru- 
salem. They  search  for  him  also  in  the 
city  itself,  wherever  they  think  he  might 
be  found. 

46.  After  three  days.  This  may 
mean  either  the  time  from  their  setting 
out  on  their  journey  or  the  time  of 
their  searching — that  is,  from  the  dis- 
covery tliat  Jesus  was  not  with  them 


76 


LUKE  II, 


A.  D.  8. 


found  him  in  the  temple,  sitting  in  the  midst  of  «the  'ch.  5. 17, 
doctors,  both  hearing  them,  and  asking  them  ques- 

47  tions.     And  ''all  that  heard  him  were  astonished  at 

48  his  understanding  and  answers.     And  when  they  saw 
him,  they  were  amazed :  and  his  mother  said  unto 


•"ch.  4.  22,  23;  Pi 
119.  99;  Mt.  7, 
28;  Mk.  1.  22; 
John  7.  15,  46. 


The  exact  meaning  of  the  original 
rather  favors  the  latter  view.  Yet  both 
views  may  really  coincide  in  time.  For 
the  discovery  of  Jesus'  absence  may 
have  been  made  before  the  close  (sunset) 
of  the  first  day.  This  is  very  probable, 
since  they  would  halt  early  to  see  if  all 
connected  with  their  party  were  with 
them.  The  phrase,  After  three  days, 
according  to  Jewish  reckoning  is  equiv- 
alent to  the  third  day,  Mark  8  :  31  and 
Matt.  16  :  21.  Compare  author's  Notes 
on  Mark,  p.  312,  note  4.  The  first  day 
was  that  of  their  setting  out  and  their 
fruitless  search  for  Jesus  among  their 
company ;  the  second  was  spent  in  re- 
turning, searching  along  the  way  and 
in  Jerusalem;  the  third,  in  continued 
searching  until  they  found  him  in  the 
temple. 

In  the  temple.  Not  the  temple 
proper,  which  is  expressed  by  another 
word  in  the  original,  but  the  sacred  en- 
closure, in  which  were  many  halls  or 
rooms.  See  on  ch.  1  :  8.  It  may  have 
been  in  one  of  those  halls  or  rooms 
where  the  rabbis,  on  Sabbath  days  and 
at  the  great  festivals,  sat  and  taught. 
Lightfoot  thinks  that  there  is  nothing 
absurd  in  supposing  tliat  Jesus  liad 
gotten  into  the  Sanhedrim  itself.  Such 
is  the  opinion  of  Dr.  Gill,  who  supposes 
that  he  was  in  the  room  Gazith,  one  of 
the  southern  rooms  where  the  Sanhe- 
drim sat.  Sitting  in  the  midst  of 
the  doctors,  or  sitting  among  the 
teachers.  Tlie  doctors,  or  teaeJiers,  in 
their  instructions,  occupied  elevated 
seats,  and  their  pupils  sat  at  their  feet 
upon  the  ground.  Comjiare  ch.  10  :  39 ; 
Acts  22  :  3.  It  was  not  a  strange  thing 
to  find  a  youth  of  twelve  or  thirteen 
years  occupying  such  a  place.  But  the 
language  in  the  original  seems  to  imply 
that  Jesus  was  sitting,  not  at  the  feet  of 
these  masters  in  Israel,  but  among  them, 
having  been  raised  to  a  position  of 
dignity.  Scholars  were  sometimes  in- 
vited by  the  doctors  to  sit  in  the  midst 
of  them  when  their  answers  were  worthy 
of  special  notice.  Both  hearing  them 
and  asking  them  questions.    Jesus 


did  not  assume  to  teach ;  that  would 
have  been  unbecoming  his  years,  and 
the  time  of  his  teaching  had  not  yet 
come.  He  listens  attentively  to  their 
instructions,  and  indirectly  teaches  by 
asking  his  mysterious  questions.  Among 
these  questions  were  doubtless  those 
pertaining  to  the  spirituality  of  the  law, 
the  meaning  of  prophecy  and  a  suffer- 
ing Messiah.  The  instructions  of  the  rab- 
bis consisted  largely  in  asking  questions. 

47.  And  all . . .  were  astonished, 
filled  with  wonder  and  admiration.  At 
his  understanding,  of  Scripture  and 
the  insight  and  penetration  which  he 
showed  in  the  questions  he  asked  ;  and 
at  the  answers  which  he  returned  to 
the  questions  of  the  doctors.  There  was 
a  rivalry  among  the  Jewish  teachers  to 
secure  the  most  promising  scholars ; 
and  very  probably  some  of  them  had 
carefully  cared  for  Jesus  during  those 
two  days  and  nights.  Had  he  remained 
longer,  he  might  have  attracted  general 
attention.  But  the  time  had  not  yet  come. 

48.  When  his  parents  discovered 
where  he  was,  and  sa^v  him  among 
the  teachers  of  Israel,  they  likewise 
were  amazed,  struck  with  wonder,  at 
finding  him  in  such  a  position,  and  so 
absorbed  in  the  subjects  of  discourse  as 
to  utterly  forget  them.  No  wonder  that 
Mary,  "when  she  gazed  upon  that  august 
assemblage,  when  she  saw,  as  she  per- 
chance might  have  seen,  the  now  aged 
Hillel  the  looser,  and  Shammai  the 
binder,  and  the  wise  sons  of  Betirah, 
and  Eabban  Simeon,  hillel's  sou,  and 
Jonathan  the  paraphrast,  the  greatest 
of  his  pupils, — when  she  saw  these,  and 
such  as  these,  all  hanging  on  the  ques- 
tions of  the  divine  Child,  no  wouder 
that  she  forgot  all  in  the  strange  and 
unlooked-for  circumstances  in  which 
she  found  him  whom  she  had  so  sorrow- 
ingly  sought  for." — Ellicott,  Life  of 
Christ,  p.  96. 

And  his  mother,  she  being  his  own 
and  only  human  parent,  addressel  him, 
very  likely  in  the  hearing  of  5, 3,  in 
words  of  reproof  or  complaint.  It  waa 
the  tir.st  she  had  ever  had  occasion  to 


k.  D.  8. 


LUKE  II. 


77 


hira,  Son,  why  hast  thou  thus  dealt  with  us?  behold, 

49  thy  father  and  I  have  sought  thee,  sorrowing.  And 
he  said  unto  them.  How  ia  it  that  ye  sought  nie? 
Wist  ye  not  that  I  must  be  about  'my  Father's  bus- 

50  iness  ?  And  ^  they  understood  not  the  saying  which 
he  spake  unto  them. 


•Ps.  40  8;  John  2 
16;  4  34;  6.38; 
9.4. 

kch.  9.  45;  IS.  34. 


utter;  she  overlook ei  his  higher  work. 
Son,  why  hast  thoii,  etc.?  Rather, 
Son,  why  didst  thou  thus  deal  with  usf 
Words  of  mingled  tenderness  and  re- 
proach, implying  neglect  and  indifter- 
eiice  on  his  part.  Such  conduct  in  such 
aa  ever-faithful  child  seemed  utterly 
unaccountable  to  her.  Thy  father. 
Thus  she  could  only  speak  of  Joseph. 
He  was  the  reputed  father  and  exercised 
all  the  care  and  duties  of  a  father  in 
bringing  him  up.  It  is  very  probable 
that  Mary  had  never  made  known  to 
Jesus  the  mysteries  of  his  birth  ;  possi- 
bly she  had  never  related  to  him,  ex- 
cept in  a  most  general  way,  any  of  the 
events  that  followed,  leaving  him  to 
discover  his  nature  and  mission  by  his 
"wn  consciousness  and  by  revelation 
from  God.  Sought  thee,  sorroAving. 
A  strong  exjjression.  Sought  thee,  hour 
after  hour  and  from  place  to  place,  in 
great  anxiety,  in  deep  distress.  The 
loss  of  such  a  child  and  the  thoughts 
of  evil  Avhich  might  possibly  have  be- 
fallen him  were  enough  to  arouse  the 
keenest  anguish. 

It  should  also  be  remembered  that 
Judea  was  now  reduced  to  a  province, 
under  Coiionius,  the  first  governor ;  that 
the  system  of  taxation  introduced  by 
him  had  only  two  years  before  excited 
the  insurrection  of  Judas  j  and  that  the 
political  horizon  was  still  disturbed. 
The  hundreds  of  thousands  who  came  to 
the  passover  contained  warring  ele- 
ments ;  jiopular  tumults  were  threaten- 
ing ;  Roman  soldiers  were  on  the  alert. 
Hence  the  greater  danger  in  leaving  the 
regular  caravans. 

49.  Jesus  replies,  in  conscious  rec- 
titude and  in  the  simplicity  of  his  holy 
childhood,  without  intending  censure, 
yet  in  words  containing  reproof.  How 
is  it  that  ye  sought  me,  with  so 
much  anxiety?  And  did  not  know 
where  to  find  me?  His  wonder  is  not 
that  they  sought  him,  but  that  they 
Bought  him  in  sorrow,  and  knew  not 
where  he  was.  Wist  ye  not?  Did  ye 
not  know  from  my  past  history  and  from 


my  love  for  the  temple  and  service  or 
God  and  from  my  desires  and  conscious 
irapellings  to  active  duty?  That  I 
must  be.  This  is  the  must,  the  needi 
be,  so  freqiiently  expressed  by_  our 
Saviour,  implying  what  was  appointed 
and  necessarv  in  his  mission,  ch.  9  :  22 ; 
13  :  .33 ;  19  :  o ;  24  :  44 ;  John  4  :  4,  etc. 
Ahoutmy  Father's  business?  Lit- 
erally, In  my  Father's  or  at  my  Father's. 
Some  supply  business,  meaning.  Did  ye 
not  know  that  I  must  be  engaged  in  my 
Father's  matters,  attending  to  his  ser- 
vice and  to  his  word  ?  But  it  is  better, 
with  others,  to  supply  hmise,  since  the 
idea  of  place  seems  involved  in  the 
answer,  and  it  was  common  in  similar 
expressions  to  supply  house  or  temple. 
Did  ye  not  know  that  I  must  be  in  my 
Father's  house?  That  was  the  most 
natural  place  for  him  to  be.  His  ex- 
pression of  surprise  includes  a  gentle 
reproof  that  they  should  not  at  once 
have  thought  of  his  being  in  the  temple 
attending  to  the  services  and  word  of 
God ;  that  they  should  not  recognize 
his  relation  to  God  and  something  of 
his  divine  mission.  The  expression  my 
Father  has  often  been  noticed  in  contrast 
to  the  words  of  Mary,  Thy  Father,  ver. 
48.  He  intimates  in  this  answer  that 
God  was  his  Father.  This  is  the  first 
record  we  have  of  his  consciousness  of 
his  own  divine  nature.  Olshausen  sup- 
poses that  Jesus  at  this  time  first  became 
conscious  of  the  fact.  Dr.  Kendrick  has 
well  said  :  "  If  the  child's  consciousness 
precludes  the  element  of  divinity,  why 
not  equally  man's  consciousness?  The 
distance  of  the  two  states  from  each 
other  is  lost  in  the  infinite  interval 
which  separates  both  from  deity.  It 
may  well  be  questioned  whether,  in 
fixing  the  moment  when  divine  con- 
sciousness first  developed  itself  in 
Jesus,  Olshausen  is  not  venturing  be- 
yond his  depth.  Who  shall  say  that 
Jesus  was  ever  destitute  of  it  ?" — Ols- 
hausen, Am.  Fdition,  p.  251. 

50.  They    uaderstood    not    the 
saying.     They  did  not  fully  under- 


78 


LUKE  II. 


A.  D.  8 


51 


52 


And  he  went  down  with  them,  and  came  to  Naz- 
areth, 'and  was  subject  unto  them.  But  his  mother 
•"kept  all  these  sayings  in  her  heart. 

And  Jesus  °increa.sed  in  wisdom  and  stature,  and 
in  favor  with  God  and  man. 


>Eph.6.1,2;lPet 
2.21. 

■  ver.  19;  Dan.  7 
28. 

■  ver.  -10 ;  1  Sam.  2 

26. 


stand  what  he  meant.  And  they  felt 
also  that  there  was  more  in  it  than 
might  at  first  appear.  The  fact  liere 
stated  seems  to  imply  that  Jesus  had 
not  learned  his  divine  origin  from  his 
parents,  and  it  shows  that  tliey  had  not 
fully  comprehended  what  had  pre- 
viously been  foretold  of  him,  cli.  1  :  35. 
And  probably  during  the  twelve  years 
of  growth,  in  which  there  was  nothing 
miraculous,  Mary  gradually  thought 
less  of  his  supernatural  nature,  while 
her  mind  was  occupied  with  the  inter- 
esting traits  of  his  character  and  the 
progress  of  his  mental  and  spiritual  de- 
velopment. "It  was  really  necessary 
that  they  should  not  fully  understand, 
in  order  that  the  parental  instincts  on 
the  one  hand,  and  the  filial  submission 
on  the  other,  might  remain  natural." 

51.  He  went  doAvn,  into  the  coun- 
try, with  them,  Jerusalem  being  not 
only  geographically  higher,  but  was 
also  regarded  as  more  elevated  relig- 
iously. Was  subject  uuto  them. 
His  consciousness  of  his  Messiahship 
and  divine  Sonship  did  not  interfere 
with  obedience  to  his  parents.  The 
occurrences  in  the  temple,  however, 
show  that  his  subjection  was  voluntary ; 
it  was  a  part  of  his  voluntary  humilia- 
tion, Phil.  2  :  7,  8.  As  he  left  heaven 
for  earth,  so  now  he  leaves  his  Father's 
house  for  his  humble  earthly  house  at 
Nazareth.  How  dififerent  from  many 
children,  who  despise  their  parents  be- 
cause of  ignorance  or  poverty !  Thus 
for  eighteen  years  he  retires  into  obscu- 
rity, till  he  came  next  to  be  baptized  of 
John  in  the  Jordan.  Yet  he  was  about 
his  Father's  business.  Living  a  perfect 
childhood  and  youth,  and  acting  his 
part  as  a  man  in  the  various  relations 
of  life,  were  parts  of  that "  obedience  of 
one  man  "  by  whom  many  were  to  be 
made  righteous,  Rom.  5  :  19.  We  are 
not,  however,  to  suppose  that  his  divine 
nature  disclosed  itself  except  in  his  sin- 
less purity.  If  he  had  performed  mir- 
acles, doubtless  they  would  have  been 
recorded.  As  we  hear  no  more  of  Jo- 
seph, it  is  probable  that  he  died  before 


Jesus  entered  upon  his  public  ministry, 
but  probably  not  before  brothers  and 
si.sters  were  born  into  the  family.  Matt. 
12  :  55.  Fiom  Mark  6  :  3  it  may  be  in- 
ferred that  Jesus  learned  the  carpenter's 
trade  and  worked  with  his  father,  ami 
possibly  supported  his  mother  after  his 
death. 

But  [And)  his  mother,  from  her 
peculiar  relation  to  the  child,  and  per- 
haps from  her  mental  constitution,  was 
more  observing  and  reflecting  than  Jo- 
seph regarding  him.  Kept  these 
sayings  and  occui-rences  in  her 
heart,  frequently  pondering  upon 
them,  though  she  could  not  fully 
understand  them.  Thus  for  eighteen 
years  she  i^atiently  waited. 

52.  We  have  a  summary  account  of 
the  mental,  spiritual,  and  physical  de- 
velopment of  Jesus  in  his  youth,  as  in 
ver.  40  we  have  of  his  childhood,  Je- 
sus increased  in  wisdom  and 
stature.  Both  soul  and  body  were  de- 
veloped, going  on  to  perfect  manhood. 
Some  translate  age  instead  of  stature  as 
comprehending  the  latter,  but  increas- 
ing in  age  does  not  necessarily  include 
a  corresponding  increase  in  stature. 
Besides,  increasing  in  age  is  too  appa- 
rent and  quite  tautological.  For  how 
could  Jesus  have  increased  in  soul  and 
in  body  without  increasing  in  age?  but 
he  might  have  increased  in  both  wisdom 
and  age  without  ever  mcreasiug  in  body. 
The  meaning  is  that  Jesus  continued 
after  this  to  advance  in  wisdom  and 
stature,  implying  age  and  increasing 
maturity  according  to  the  usual  order 
of  growth.  He  grew  mentally  and 
physically  like  others,  though  his  wis- 
dom was  beyond  that  exhibited  by  ordi- 
nary men. 

It  is  evident  tha*^  Jesus  could  read 
and  write,  from  his  reference  to  Hebrew 
letters  (Matt.  5  :  IS),  his  writing  on  the 
ground  (John  8  :  6),  and  his  reading  in 
the  synagogue,  ch.  4  :  16.  He  not  only 
displayed  a  ready  acquaintance  with 
Scripture  by  the  oft-repeated  question, 
"Have  ye  not  read"  (ch.  6:3;  Matt. 
19  :  4;  21  :  16,  etc.), but  also  a,  deep  aod 


A.  D.  8. 


LUKE  II. 


7« 


extensive  knowledge,  from  Lis  numer- 
ous quotations  and  allusions  to  the  law, 
prophets,  and  book  of  Psalms.  And 
this  involved  a  knowledge  of  the  He- 
brew original ;  yet  the  Aramaic  was  the 
common  language  of  the  people  then, 
and  the  Hebrew  had  become  compara- 
tively a  dead  language.  Without  doubt, 
Joseph  and  Mary,  according  to  their 
ability,  had  taught  him  to  read  perhaps 
some  simpler  portions  of  Scripture. 
And  further  we  may  presume  that  he 
received  some  instruction  from  leaders 
in  the  synagogue  at  Nazareth.  But  all 
this  fails  to  explain  his  extensive  and 
profound  knowledge.  He  had  not  been 
taught  in  the  schools,  John  7  :  15.  It 
was  not  rabbinical  lore,  the  tradition  of 
the  elders,  which  he  had  made  his 
study,  but  the  book  of  God. 

"  Whatever  the  boy  Jesus  may  have 
learned  as  a  child  or  boy  in  the  house 
of  his  mother  or  in  the  school  of  the 
synagogue,  we  know  that  his  best  teach- 
ing was  derived  from  immediate  insight 
into  his  Father's  will.  In  the  depths 
of  his  inmost  consciousness  did  tliat 
voice  of  God  which  sjiake  to  the  father 
of  our  race  as  he  walked  in  the  cool 
evening  under  the  palms  of  Paradise, 
commune  more  plainly  by  far  with 
him.  He  heard  it  in  every  sound  of 
nature,  in  every  occupation  of  life,  in 
every  interspace  of  solitary  thought. 
His  human  life  was  an  '  ephod  on  which 
was  inscribed  the  one  word  God.'  Writ- 
ten on  his  inmost  spii'it,  written  on  his 
most  trivial  experiences,  written  in  sun- 
beams, written  in  the  light  of  stars,  he 
read  everywhere  his  Father's  name." — 
Dr.  Farrak,  lAJe  of  Christ,  vol.  i.,  p. 
92. 

And  in  favor  with  God  and 
men.  "  His  physical,  mental,  and 
spiritual  development  was  so  natural 
and  symmetrical  that  God  and  man  re- 
garded his  advancing  and  maturing 
powers  with  increasing  complacency." — 
Annotated  Paragraph  Bible.  In  his 
/niman  nature  he  increased  in  every  ex- 
cellence ;  he  so  performed  all  his  duties, 
and  his  obedience  in  every  respect  was 
so  perfect,  that  the  Father  viewed  him 
with  increasing  favor,  ch.  3  :  22 ;  John 
8  :  29.  And  so  marked  was  his  life  with 
piety,  benevolence,  and  kindness  as  to 
gain  the  friendship  and  affection  of  all 
around  him.  But  in  his  divin  ity  God's 
love  was  essentially  the  same  always. 


Remarks. 

1 .  Men  act  freely,  yet  in  accordance 
with  God's  purposes.  Both  the  right- 
eous and  wicked,  without  even  knowing 
it,  take  such  courses  as  fulfil  the  pi-edic- 
tions  of  prophecy  and  accomplish  the 
purposes  of  God.  The  emperor  at  Rome 
and  Joseph  at  Nazareth  unconsciously 
fulfil  the  word  of  the  Lord,  vers.  1-4 ; 
Isa.  10  :  5-7 ;  Jer.  51  :  20-24. 

2.  God  overrules  evil  for  good.  The 
long  and  tedious  journey  for  Mary  and 
the  decree  that  abases  Israel  are  the 
means  for  fixing  the  time  and  place  for 
the  advent  of  the  King  of  spiritual  Is- 
rael, vers.  1-5 ;  Ps.  76:10;  Rom.  8  : 
28 ;  1  Cor.  1  :  19. 

3.  Christ  was  born  in  the  fulness  of 
time,  at  the  centre  of  the  world's  his- 
toiy,  political  and  religious,  ver.  6 ;  Gal. 
4:4;  Acts  13  :  23 ;  Heb.  1  :  2. 

4.  "God  manifests  all  his  attributes 
in  sending  his  Son  :  his  power  in  mak- 
ing Mary  become  a  mother  thi-ough  the 
operation  of  the  Holy  Spirit ;  his  wis- 
dom in  the  choice  of  the  time,  place, 
and  circumstances ;  his  faithfulness  in 
the  fulfilment  of  the  word  of  prophecy 
(Mic.  6:1);  his  holiness  in  hiding  the 
miracle  from  the  eyes  of  an  unbelieving 
world ;  and  especially  his  love  and  grace, 
John  3  :  16."— Dr.  Van  Oosterzee. 
Vers.  1-7 ;  John  1  :  14. 

6.  How  did  the  Son  of  God  humble 
himself  for  us !  ver.  7 ;  Phil.  2  :  6,  7 ; 
1  Pet.  4  :  1,  2. 

6.  How  many  places  and  how  many 
hearts  now  have  no  room  for  Jesus !  ver. 
7;  ch.  9:52,  53;  Job  21:14;  Isa. 
65:2. 

7.  We  should  not  despise  the  condition 
of  the  poor,  for  therein  was  Christ  born, 
ver.  7 ;  Prov.  22  :  2 ;  Mark  14  :  17  ; 
James  2  :  5. 

8.  God  honors  honest  toil.  Manv, 
while  attending  faithfully  to  the  daily 
duties  of  life,  have  been  favored,  like 
the  shepherds,  with  the  blessings  and 
the  glory  of  the  Lord,  vers.  8,  9 ;  Es 
3  :  1,  2;  1  Sam.  16  :  11-13. 

9.  They  who  attend  to  their  duties  to 
God  and  men  need  not  fear  angels  nor 
any  heavenly  visitant,  vers.  9, 10 ;  Matt. 
28  :  5 ;  Rev.  22  :  20. 

10.  God  reveals  himself  and  his  truth 
to  the  humble,  ver.  10 ;  ch.  14  :  11 ;  Ps. 
138  :  6 ;  1  Cor.  1  :  26-29 ;  James  4  :  11. 

11.  Christ  is  born  to  yon  as  a  persona! 


80 


LUKE  II. 


A.D.  a 


Saviour,  ver.  11 ;  1  Thess.  5  :  9;  1  John 
2:1;  Gal.  1  :  16. 

12.  Christ  humbleth  himself  so  that 
you  might  find  him,  ver.  12;  2  Cor. 
8:9.. 

13.  Christ's  humiliation  is  ever  joined 
with  divine  honor,  vers.  12,  13,  27-31 ; 
ch.  22  :  43 ;  23  :  44-47. 

14.  Learn  from  the  joy  of  heaven 
how  to  regard  the  advent  of  Christ, 
vers.  13,  14;  Matt.  2  :  1,  2. 

15.  The  inhabitants  of  heaven  have 
a  deep  interest  in  our  salvation.  Man 
alone  is  indifferent,  vers.  13, 14 ;  eh.  15  : 
7,  10. 

16.  Learn  from  the  shepherds  to  seek 
the  truth,  to  follow  it,  and  to  make  it 
known  to  others,  vers.  15-17 ;  John  7:17; 
Acts  26  :  19 ;  2  Kings  7:9;  Acts  4  :  29. 

17.  If  the  cradle  of  Jesus  had  such 
an  effect  on  the  shepherds,  what  effect 
should  his  death  and  resurrection  have 
on  us  ?  ver.  17 ;  2  Cor.  5  :  14,  15. 

18.  How  many  hear  of  Christ  only  to 
wonder  and  perish !  ver.  18 ;  John  6  : 
60 ;  Acts  13  :  41 ;  Rom.  9  :  32. 

19.  Happy  are  they  who,  like  Mary, 
ponder  upon  divine  things,  and  with 
special  interest  treasure  them  up  iu 
their  hearts,  ver.  19 ;  Prov.  2  :  1-5 ;  3  : 
21,  22. 

20.  The  joy  of  Christian  experience 
gives  all  the  glory  to  God,  and  enters 
into  all  the  duties  and  relations  of  life. 

21.  Christ  submitted  to  the  law,  in 
order  that  he  might  deliver  us  from 
the  law,  vers.  20,  21 ;  Gal.  4  : 4,  5 ;  Rom. 
10  :  4 ;  Heb.  9  :  26. 

22.  Jesus,  the  name  of  earth  and 
heaven,  ver.  21;  Phil.  2  :  10;  Eph. 
1  :  21. 

23.  "  Let  all  those  wl.o  present  others 
to  the  Lord  seek  to  h»  first  themselves 
pure,"  vers.  22-24;  Jer.  14  :  10-12; 
Mai.  1  :  10,  13. 

24.  Christ's  whole  life  and  every  step 
of  his  life  fulfilled  prophecy,  ver.  23 ; 
Acts  3  :  22-24 ;  10  :  43. 

25.  They  that  wait  on  the  Lord  shall 
not  wait  in  vain,  vers.  25-27 ;  ch.  18  :  7, 
8 ;  Gen.  49  :  18 ;  Ps.  37  :  5-7 ;  Lam.  3  : 
25,  26. 

26.  Christ  is  the  Consoler  of  human 
hearts,  ver.  25;  John  14:  1,  16-19;  2 
Cor.  1:5;  Heb.  2  :  17. 

27.  We  are  not  prepared  for  death 
until  we  by  faith  have  seen  the  Lord's 
Christ,  vers.  26-30;  John  3  :  18 ;  8  :  24; 
PhU.  3  :  9-11. 


28.  We  shoxild  seek  the  guidance  of 
the  Spirit  into  the  paths  of  duty  and 
blessing,  ver.  27. 

29.  We  should  seek  Christ  in  hia 
house,  vers.  27,  49 ;  Ps.  63  :  2 ;  68  :  24. 

30.  How  abundantly  ai'e  the  promises 
of  God  fulfilled !  Simeon  not  only  sees 
but  embraces  the  promised  Consoler, 
ver.  28. 

31.  No  eye  is  satisfied  with  seeing 
until  it  sees  Christ,  ver.  30 ;  Eccles.  1  : 
8 ;  Ps.  17:15;  John  8  :  56 ;  1  John  3  :  2. 

32.  Christ  is  the  centre  and  glory  of 
his  people  and  the  Light  of  the  world, 
vers.  31,  32 ;  Isa.  11  :  10 ;  John  8  :  12 ; 
9  :5. 

33.  We  have  reason  often  to  wonder, 
not  only  at  the  greatness  of  revealed 
truth,  but  also  at  our  stupidity  in  not 
beholding  it,  ver.  33  ;  ch.  24  :  25 ;  Mark 
8  :  21 ;  John  8  :  43 ;  2  Pet.  3  :  16. 

34.  Christ  is  the  rock  of  salvation  to 
some  and  the  stone  of  stumbling  to 
others.  The  knowledge  of  him  leaves 
flone  where  it  found  him,  ver.  34;  Isa. 
28  :  16 ;  1  Cor.  1  :  23 ;  2  Cor.  2:16;  Ps. 
89  :  26. 

35.  Christ  is  the  great  Touchstone  of 
human  hearts,  ver.  35 ;  ch.  12  :  49-53 ; 
Matt.  26  :  75 ;  27  :  4,  5. 

36.  Those  whose  age  or  position  in 
life  permits,  should  devote  much  time 
to  the  active  duties  of  piety  and  charity, 
vers.  36,  37 ;  ch.  8  :  2,  3 ;  1  Tim.  5  :  5-10. 

37.  They  who  persevere  in  watching, 
praying,  and  Christian  labor  shall  not 
go  unrewarded,  vers.  37,  38;  Isa.  40: 
31 ;  Mic.  7:7;  Acts  10  :  4. 

38.  The  conversation  of  Christiana 
should  savor  of  Christ.  How  much 
might  Christian  women  thus  accom- 
plish !  ver.  38 ;  Prov.  10  :  20 ;  15  :  14  • 
Eph.  4  :  29 ;  Col.  4  :  6. 

39.  When  public  duties  are  accom- 
plished, we  should  return  *o  private 
duties.  Both  are  important,  and  t*- 
tween  them  there  is  no  necessary  con- 
flict, ver.  39 ;  1  Tim.  5:4;  Eph.  6  :  4. 

40.  Children  should  seek  from  above 
those  graces  and  gifts  which  will  make 
them  like  the  child  Jesus,  ver.  40;  Prov. 
2:6;  8  :  17;  James  1  :  5. 

41.  Parents  should  not  only  attend 
public  worship  themselves,  but  also 
take  their  children  with  them,  vers. 
41,  42;  Gen.  18  :  19;  Deut.  4:9;  ProV: 
22:6. 

42.  Christ  has  made  the  age  of  twelve 
significant.  Childhood  and  youth  should 


A.  D.  8. 


LUKE  III. 


81 


The  ministry  of  John  the  Baptist ;  the  baptism  of  Jesus. 

III.     NOW  in  the  fifteenth  year  of  the  reign  of  Tiberius 
Csesar,  (Pontius  Pilate  being  governor  of  Judea,  and 


be  devoted  to  our  Father's  service,  vers. 
42,  49 ;  Ps.  34  :  11 ;  Prov.  20  :  11 ;  Matt. 
21  :  15,  16 ;  Eph.  6  :  1 ;  2  Tim.  1  :  5. 

43.  How  many,  ia  journeying,  lose 
sight  of  Jesus!  ver.  43;  Ps.  119  :  93. 

44.  How  many  seek  Jesus  now  among 
earthly  friends!  ver.  44;  John  7  :  34; 
8  :  21-24. 

45.  The  places  whither  persons  resort 
indicate  their  character.  It  is  a  good 
sign  when  the  young  seek  places  of 
worship  and  religious  instruction,  vers. 
45,  46  ;  Prov.  20  :  11. 

46.  We  should  expect  to  find  Jesus 
in  his  house  and  among  his  professed 
people,  vera.  46-49;  Matt.  18  :  18-20; 
28  :  20. 

47.  "  Children  may  instruct  a  parent 
if  they  do  it  respectfmly  and  modestly," 
ver.  49 ;  1  Sam.  19  :  4,  5. 

48.  Children  who  cheerfully  obey 
their  parents  in  that  respect  resemble 
the  child  Jesus,  and  by  it  may  show 
their  love  to  him,  ver.  50 ;  Eph.  6  : 
1-3. 

49.  As  most  of  our  Saviour's  life  was 
spent  in  private  and  at  humble  Naza- 
reth, so  God  calls  for  service  mostly  in 

{•rivate  and  in  the  humble  walks  of 
ife,  ver.  51 ;  Mic.  6  :  6-8 ;  Matt.  6  : 
1-8. 

50.  That  youth  is  the  most  beautiful 
which  combines  a  corresponding  phys- 
ical, mental,  and  spiritual  growth,  ver. 
52  ;  Prov.  15  :  20 ;  2  Tim.  1  :  5. 

51.  "  Try  to  be  little,  like  the  Little 
One,  that  you  may  increase  in  stature 
with  him."  —  BONAVENTURA.  Vers. 
40,  52. 

CHAPTER  III. 

Having  briefly  recounted  the  birth, 
infancy,  childhood,  and  private  life  of 
Jesus,  Luke  now  proceeds  to  relate  the 
ministry  of  John  the  Baptist  (vers.  1- 
18) ;  his  imprisonment  (19,  20) ;  the 
baptism  and  genealogy  of  Jesus,  21-38. 
This  chapter  and  the  first  thirteen 
verses  of  the  next  chapter  form  an  in- 
troduction to  the  narrative  of  Christ's 
public  ministry. 

1-18.  The  ministry  op  John  the 
Baptist.      Preaching  and    baptizing. 


The  effect  of  his  ministry  on  others ;  its 
result  on  himself,  Matt.  3  :  1-12 ;  Mark 
1  :  1-8.  Luke  in  some  respects  is  the 
fullest;  he  alone  gives  the  exact  date 
consistent  witli  what  he  had  said  con- 
cerning himself  in  ch.  1  :  3.  He  also 
alone  quotes  the  prediction  in  vers.  5,  6, 
and  alone  records  the  exhortations  of 
John  to  the  people,  the  publicans,  and 
the  soldiers. 

1.  In  the  fifteenth  year  ...  of 
Tiberius  Csesar.  Since  Luke  is 
writing  for  the  race,  and  Judea  had 
ah'eady  been  reduced  to  a  Eomau 
province,  he  very  properly  designates 
the  time  in  the  reign  of  the  Roman 
emperor.  Tiberius  CcRsar  was  the 
second  Roman  emperor,  successor  to 
Augustus,  who  began  his  reign  August 
29th,  A.  D.  14.  Augustus,  however,  ad- 
mitted Tiberius  to  a  share  in  the  empire 
from  about  the  beginning  of  A.  D.  12. 
He  reigned  till  A.  D.  37,  and  died  at  the 
age  of  seventy-eight.  In  early  and 
middle  life  he  distinguished  himself  as 
an  orator,  soldier,  and  administrator  of 
civil  affaii's.  But  upon  being  raised  to 
supreme  power,  he  became  slothful, 
self-indulgent,  cruel,  licentious,  and 
vindictive,  a  scourge  to  the  Roman 
people.  If  the  fifteenth  year  be  taken 
from  the  time  when  he  began  to  reign 
alone,  then  John  commenced  his  public 
ministry  A.  D.  28,  when  he  was  over 
thirty-two  years  of  age.  It  is,  however, 
better  and  more  common  to  compute 
from  the  time  when  Tiberius  was  asso- 
ciated in  the  government,  which  would 
fix  the  fifteenth  year  at  A.  D.  26,  when 
Jolin  was  somewhat  over  thirty  years 
old.  John,  being  six  months  older  than 
Jesus,  would  probably  commence  his 
ministry  about  six  mouths  before  him, 
ver.  23.  The  word  also  translated 
reign  is  such  as  may  well  include  the 
two  years  of  associated  power.  Compare 
chronological  note  on  ch.  2  :  8.  See 
author's  Harmony,  note  on  ?  9,  3. 

Pontius  Pilate.  Herod  the  Great 
left  his  kingdom  to  three  sons,  Arche- 
laus  receiving  half  of  it,  including 
Judea,  Idumea,  and  Samaria.  After 
Archelaus  was  deposed,  A.  D.  6,  Judea 
and    Samaria    were    annexed    to    th» 


82 


LUKE  III. 


A.D.  8 


Herod  being  tetrarch  of  Galilee,  and  his  brother 

Philip  tetrarch  of  Itursea  and  of  the  region  of  Tra- 

chonitis,   and    Lysanias    the    tetrarch    of   Abilene, 

2  "Annas  and  Caiaphas  being  the   high   priests,)  the 


•John  11.  49,  61; 
18.  13;  Ac.  4,  6. 


Roman  province  of  Syria,  and  governed 
by  procuratorSj  an  office  subordinate  to 
a  governor  of  a  province,  tbe  sixth  of 
whom  was  Pontius  Pilate.  He  was  ap- 
pointed A.  D.  25,  and  held  his  office 
ten  years  during  the  reign  of  the  empe- 
ror Tiberius.  He  was  noted  for  his 
severity  and  cruelty;  and  by  several 
massacres,  to  one  of  which  Luke  refers 
(ch.  13  :  1),  he  rendered  himself  odious 
to  both  the  Jews  and  Samaritans.  The 
latter  accused  him  of  cruelty  before  Vi- 
tellius,  the  governor  of  Syria,  by  whom 
he  was  ordered  to  Rome  to  answer  to 
the  charge  before  the  emperor.  But 
Tiberius  having  died  before  he  arrived, 
Pilate  is  said  to  have  been  banished  by 
his  successor,  Caligula,  to  Vienna,  in 
Gaul,  and  there  to  have  committed  sui- 
cide. The  trav  ler  who  descends  the 
Rhone,  in  the  South  of  France,  may  see 
still  standing  the  very  tower  from  which, 
as  tradition  says,  Pilate  precipitated 
himself  and  died.  Being  governor, 
or  procurator. 

Herod.  This  was  Herod  Antipas, 
the  son  of  Herod  the  Great.  He  received 
from  his  father  Galilee  and  Perea,  and 
received  the  title  of  tetrarch,  a  Greek 
word  meaning  a  ruler  of  a  fourth  part, 
which  became  a  common  title  for  those 
who  governed  any  part  of  a  province, 
subject  only  to  the  Roman  power.  He 
continued  in  office  until  A.  D.  39,  when 
he  was  banished  to  France,  whither 
Herodias  followed  him ;  both  died  in 
exile.  He  was  cunning  (ch.  13  :  32), 
unscrupulous  (ch.  3  :  19),  superstitious 
(ch.  9  :  9),  sensual  and  weak.  Matt.  14  : 
9.     Compare  on  ver.  19  and  ch.  9  :  7-9. 

Philip,  Herod,  a  son  of  Herod  the 
Great  by  Cleopatra,  a  woman  of  Jerusa- 
lem. After  his  father's  death  he  became 
tetrarch  cf  Ituraea,  commonly  sup- 
posed to  be  the  same  with  the  modern 
province  of  Jedur,  south  of  Damascus, 
and  embracing  the  eastern  slopes  of 
Hermon,  and  of  the  region  of  Tra- 
chonitis,  which  lay  east  of  Iturtea. 
He  built  a  new  city  on  the  site  of 
Paneas,  near  the  source  of  the  Jordan, 
which  was  called  Csesarea  Philippi, 
Matt.  16  :  13.    He  was  by  far  the  best 


of  Herod's  sons,  and  ruled  well.  He 
must  not  te  confounded  with  his  half 
brother  Philip,  whose  wife  Herodiaa 
Herod  Antipas  seduced,  and  who  lived 
in  private  life,  having  been  disinherited 
by  his  father. 

liysanias,  supposed  to  be  a  descend- 
ant of  a  prince  of  the  same  name,  who 
lived  sixty  years  before  this,  and  was 
put  to  death  by  Antony. — JOSEPHUS, 
Antiq.  xv.  4,  g  1.  It  is  probable  that 
Josephus  mentions  this  very  Lysanias 
when  he  speaks  of  the  "  tetrarchy  of 
Lysanias,"  "Abila  of  Lysanias,"  and 
"  the  kingdom  of  Lysanias,"-4w<ig.  xviii. 
6,  ?  10 ;  xix.  5,  ^  1 ;  Jew.  War,  ii.  12, 
§  8.  It  may  also  be  added  that  a  coin 
has  been  found  with  the  name  Lysanias, 
tetrarch,  upon  it,  and  also  an  inscription 
was  seen  by  Pococke  on  the  remains  of 
a  Doric  temple  at  the  ancient  Abila, 
which  mentions  Lysanias,  tetrarch  of 
Abilene. 

Abilene  was  the  district  round  Abila, 
a  town  eighteen  miles  north-west  of 
Damascus.  How  large  this  district 
was  is  unknown.  It  was  a  part  of  the 
dominion  of  Herod  the  Great,  but  upon 
his  death,  or  soon  after,  was  given  to 
Lysanias. 

2.  Annas  and  Caiaphas  being 
the  high  priests.  According  to  the 
best  manuscripts,  this  should  read, 
Annas  being  high  priest,  and  Caiaphas. 
Annas  was  high  priest  for  several  years, 
but  was  deposed  by  Valerius  Gratus, 
and  after  several  changes  in  the  office, 
Caiaphas,  son-in-law  of  Annas,  was  ap- 
pointed about  A.  D.  25,  and  remained 
in  office  until  A.  D.  37.  Since  there 
could  be  only  one  high  priest  at  a  time, 
and  Caiaphas  was  actual  high  priest 
during  Christ's  public  ministry,  the 
question  arises.  How  could  Annas  also 
be  spoken  of  as  high  priest  ?  The  fol- 
lowing will  be  a  sufficient  answer* 
1.  Having  held  the  office  once^  accord- 
ing to  Jewish  custom,  he  retained  the 
title.  Thus  it  is  common  to  speak  oi 
"  the  governor,"  "  the  senator,"  and  the 
like,  though  the  person  so  named  has 
gone  out  of  office.  2.  Annas  was  still 
the  legitimate  high  priest  according  to 


A.  D.  26. 


LUKE  III. 


8S 


word  of  God  came  unto  Julin  the  son  of  Zacharias   »ch.  i.  80. 
3  Pin  the  wilderness.    "^  And  he  came  into  all  the  country 

«Mk.  1.  4,  15;  Jn.  1.6-8. 


the  law  of  Moses  (the  oflBce  being  for 
life,  Num.  20  :  28 ;  35  :  25),  and  may 
have  been  so  regarded  by  the  Jews, 
although,  under  Roman  rule,  Caiaphas 
alone  could  actually  officiate.  With 
reverence  for  a  divinely-appointed  office, 
Luke  may  have  thus  mentioned  Annas 
first,  while  he  gave  Caiaphas  the  second 
place.  3.  Annas  may  have  held  the 
office  of  sagan,  or  substitute  of  the 
high  priest,  who  officiated  occasionally 
in  the  room  of  the  high  priest  when 
anything  hindered  him  or  rendered 
him  unfit  for  his  office.  He  was  also  a 
ruler  and  governor  over  other  priests. 
This  office  is  mentioned  by  the  later 
Talmudists.  4.  Annas  exercised  great 
influence,  and  living  to  old  age  secured 
the  high  priesthood  to  five  of  his  sons. 
His  influence  both  with  Caiaphas  and 
the  people  is  evinced  by  the  fact  that 
Jesus  when  betrayed  was  flrst  brought 
before  Annas,  John  18  :  12-14,  24. 

The  word  of  God  came  to  John. 
Like  the  prophets  of  old,  John  was 
specially  directed  to  utter  the  divine 
message  to  the  people  and  to  baptize, 
Jer.  1:2;  Ezek.  6:1.  This  marked 
the  beginning  of  John's  ministry,  as 
is  evident  from  the  whole  account,  not 
some  later  appearance  of  John  which 
was  the  cause  of  his  imprisonment,  as 
some  have  supposed. 

In  the  wilderness,  of  Judea,  the 
barren,  hilly,  and  sparsely-settled  re- 
gion between  Hebron  and  the  Dead 
Sea.  The  word  wilderness,  or  desert,  in 
the  New  Testament  denotes  merely  an 
untilled,  unenclosed,  and  thinly-in- 
habited country. 

This  was  in  "  the  fulness  of  the  time  " 
(Gal.  4  :  4),  in  an  age  ripe  for  the 
coming  of  Christ  and  his  forerunner. 
"  It  was  an  age  of  transition,  of  un- 
certainty, of  doubt.  In  the  growth  of 
general  corruption,  in  the  wreck  of 
sacred  institutions,  in  those  dense  clouds 
which  were  gathering  more  and  more 
darkly  on  the  political  horizon,  it  must 
have  seemed  to  many  a  pious  Jew  as  if 
the  fountains  of  the  great  deep  were 
broken  up.  Already  the  sceptre  had 
departed  from  his  race;  already  its 
high  priesthood  was  contemptuously 
tampered  with  by  Idumseau  tetrarchs 


or  Roman  procurators ;  already  the 
chief  influence  over  his  degraded  San- 
hedrim was  in  the  hand  of  the  supple 
Hei'odians  or  wily  Sadducees.  It 
seemed  that  nothing  was  left  for  his 
consolation  but  an  increased  fidelity  ta 
Mosaic  institutions  and  a  deepening  In- 
tensity of  Messianic  hopes.  At  an 
epoch  so  troubled  and  restless,  when 
old  things  were  rapidly  passing  away, 
and  the  new  continued  uurevealed,  .  ,  . 
there  was  a  general  expectation  of  that 
'  wrath  to  come'  which  was  to  be  the 
birth-throe  of  the  coming  kingdom,  the 
dai'kness  deepest  before  the  dawn.  The 
world  had  grown  old,  and  the  dotage 
of  paganism  was  marked  by  hideous 
excesses.  Atheism  in  belief  was  fol- 
lowed, as  among  nations  it  always  has 
been,  by  degradation  of  morals Phil- 
osophy had  abrogated  its  boasted  func- 
tions except  for  the  favored  few.  Crime 
was  universal,  and  there  was  no  known 
remedy  for  the  horror  and  ruin  which 
it  was  causing  in  a  thousand  hearts. . . . 
There  was  a  callosity  of  heart,  a  petri- 
fying of  the  moral  sense,  which  even 
those  who  sufFei-ed  from  it  felt  to  be  ab- 
normal and  portentous.  Even  the 
heathen  world  felt  that '  the  fulness  of 
the  time  had  come.' " — Dk.  Farrar, 
Life  of  Christ,  vol.  i.,  p.  105. 

3.  And  he  came  ;  from  his  seclusion 
(ch.  1  :  80),  in  obedience  to  the  divine 
command.  Into  all  the  country 
about  (the)  Jordan,  the  region  lying 
between  the  fords  opposite  Jericho  and 
the  Dead  Sea.  He  went  through  this 
region  announcing  the  word  of  the 
Lord  to  all  the  inhabitants.  Here,  too, 
were  the  great  routes  of  travel,  and  it 
was  very  probably  in  the  spring,  near 
the  passover,  when  crowds  would  be 
going  and  retui'ning  from  Jerusalem. 
The  Jordan  is  the  chief  river  of  Pales- 
tine running  from  north  to  south.  It 
is  formed  by  the  junction  of  three 
rivers  before  it  enters  the  "  waters  of 
Merom,"  now  Lake  of  Huleh.  Issuing 
from  this  lake,  the  Jordan  flows  nine 
miles  to  the  Sea  of  Galilee.  Thence  it 
pursues  its  crooked  course  to  the  Dead 
Sea.  Lieutenant  Lynch,  of  the  United 
States  Navy,  who  traversed  the  river 
in  1848,  found  that  although  the  di» 


84 


LUKE  III. 


A.  D.  20. 


i  about  Jordan,  preaching  the  baptism  of  '■repentance  'Mt.  4.  n ;  lo.  7 
•for  the  remission  of  sins  ;  as  it  is  written  in  the  book  ichfi.  77. 
of  the  words  of  Esaias,  the  prophet,  saying,  *The  voice  »Mt.  3.  3;  Mk.  i. 

3 ;  John  1.  23. 


tance  from  the  Sea  of  Galilee  to  the 
Dead  Sea  is  but  sixty  miles  in  a  straight 
line,  it  is  two  hundred  miles  by  the 
course  of  the  river.  It  rushes  over  not 
fewer  than  twenty-seven  rapids,  and 
many  others  less  precipitous.  Its  cur- 
rent is  usually  swift  and  strong.  Its 
width  varies  at  dififerent  points  from 
seventy-five  to  two  hundred  feet,  and 
its  depth  from  three  to  twelve  feet.  Its 
fords  and  its  clear  running  waters 
were  admirably  adapted  for  the  baptism 
of  the  multitude  who  came  to  John. 

Preaching.  Proclaiming,  announ- 
cing publicly.  Travelling  the  country, 
he  delivered  his  brief  messages,  first  to 
individuals,  families,  and  small  compa- 
nies wherever  found,  and  afterward  to 
crowds  who  flocked  to  hear  liim. 

The  baptism.  The  word  baptism 
is  the  Greek  baptisma  transferred  into 
our  language  with  its  final  letter 
dropped.  It  means  literally  a  plunging, 
an  immersion.  In  this  all  lexicogra- 
phers are  agreed.  Its  figurative  mean- 
ing is  based  on  this  ground-meaning, 
and  always  expresses  an  idea  of  immer- 
sion, ch.  12  :  50.  But  it  is  only  with 
the  literal  meaning  that  we  have  here 
to  do.  See  on  ver.  7.  The  baptism  of 
John  waa  a  new  rite.  It  was  not 
founded  on  the  immersions  of  the  old 
dispensation,  under  which  persons  per- 
formed the  ceremony  of  bathing  or  im- 
mersing the  whole  body,  not  on  others, 
but  on  themselves,  Lev.  15  :  6 ;  16  :  4. 
The  immersion  of  one  person  by  another, 
as  a  divinely-appointed  act,  is  peculiar 
to  Christianity,  and  was  first  introduced 
in  connection  with  it.  It  was  practiced 
neither  among  Jews  nor  heathen. 
Some,  indeed,  would  found  it  on  prose- 
lyte baptism  among  the  Jews,  but  this 
appears  not  to  have  been  known  till 
long  after  John.  Indeed,  the  earliest 
mention  of  proselyte  baptism  is  found 
in  the  Babylonish  Talmud,  a  Jewish 
commentary  of  the  sixth  centuiy.  John 
himself  declared  that  he  received  his 
commission  to  baptize  directly  from 
God,  John  1  :  33,  and  Jesus  intimated 
that  the  rite  was  revealed  to  John  from 
heaven,  ch.  20  :  4.  As  the  new  rite  was 
a  distinguishing  feature  of  his  ministry, 


he  was  called  The  Baptist  (ch.  7  :  2C), 
and  his  preaching  was  specially  desig- 
nated as  that  of  baptism.  Baptism 
of  repentance,  so  styled  because  it 
implied,  enjoined,  and  symbolized  that 
thorough  change  of  mind  denoted  by 
repentance.  It  represented  him  receiv- 
ing it  as  dead  and  buried  to  sin,  with  its 
guilt  and  defilement,  and  rising  a  new 
man  to  a  new  life — a  life  never  to  end 
and  devoted  to  God.  Compare  John  5  : 
24 ;  Rom.  6:3,  4.  See  on  ch.  13  :  2. 
For  the  remission  of  sins.  Unto 
forgiveness  of  sins  as  connected  with  re- 
pentance. John  directed  the  faith  of  the 
penitent  to  "  him  who  should  come  after 
him"  (Acts  19  :  4),  through  whom  for- 
giveness and  salvation  were  to  be  ob- 
tained, ver.  16 ;  John  1  :  15-17,  29.  He 
doubtless  held  out  promises  of  pardoy 
and  salvation,  ver.  6. 

4.  As  it  is  written.  Closely  con 
nected  with  what  precedes.  The  preach- 
ing and  baptism  of  John  were  the  fulfil- 
ment of  certain  prophetic  predictions. 
Luke,  in  writing  for  the  race,  recognized 
the  authority  of  the  Old  Testament.  In 
the  book,  roll  or  scroll  of  linen,  papy- 
rus, or  parchment,  the  ancient  form  of 
a  volume,  written  inside  and  unrolled 
for  reading.  The  words,  the  pro- 
phetic discourses  which  Isaiah  wrote. 
Esaias,  the  Greek  form  of  the  Hebrew 
name  Isaiah.  Saying  should  be  omit- 
ted according  to  the  best  critical  author- 
ities. Isaiah  began  to  prophesy  undei 
the  reign  of  Uzziah,  about  759  B.  C,  and 
continued  the  prophetic  office  about 
sixty  years  under  Jotham,  Ahaz,  and 
Hezekiah.  The  predictions  here  quoted 
are  found  in  Isa.  40  :  3-5 ;  52  :  10.  Joha 
also  applies  it  to  himself  See  John  1  : 
23.  The  figure  here  used  is  founded  on 
an  Eastern  custom  of  sending  persons 
to  prepare  the  way  for  the  march  of  a 
monarch  through  a  wild  and  unculti- 
vated region. 

The  voice  of  one  crying.  It  is 
not  John,  but  his  preaching  and  mission, 
which  are  made  prominent.  His  whole 
public  life  was  as  a  sermon.  His 
preaching  was  indeed  a  voice  of  one  cry- 
ing  aloud,  of  short  duration,  but  by  its 
great  earnestness  exciting  attention,  and 


A..  D.  26. 


LUKE  III. 


8C 


of  one  crying  in  the  wilderness,  Prepare  ye  the  way 

.')  of  the  Lord,  make  his  paths  straight.     Every  valley 

shall  be  filled,  and  every  mountain  and  hill  shall  be 

brought  low;  and  the  crooked  shall  be  made  straight, 

6  and  the  rough  ways  shall  be  made  smooth.     And  "all 
flesh  shall  see  the  salvation  of  God. 

7  Then  said  he  to  the  multitude  that  came  forth  to 
be  baptized  of  him,  ^0  generation  of  vipers,  who 


•ch.  2.  10;  Ps.  98 

2  ;  Isa.  52.  10. 
'Ge.  3.  1,  15;  Mt. 

12.    34;    23:   33; 

Johns. 44;  Rev. 

12.9. 


the  place  of  his  preaching  was  the  wil- 
derness. The  wilderness  was  a  strik- 
ing emblem  of  the  spiritual  desolation 
of  Israel  at  that  time.  Prepare  ye 
the  way.  Remove  the  obstructions 
and  repair  the  roads.  Repent  of  sin, 
renounce  and  forsake  it.  Of  the 
Lord,  Jehovah,  as  applied  to  the  Mes- 
siah. See  on  ch.  1  :  76.  Make  his 
paths  straight  and  smooth.  There 
seems  to  be  a  reference  to  a  level  as 
well  as  to  a  direct  road,  as  appears  from 
the  next  verse. 

5.  Luke  extends  his  quotation  be- 
yond either  Matthew  or  Mark.  Every 
valley  shall  be  filled,  etc.  Thus  a 
smooth  and  even  road  would  be  formed 
through  a  wild,  rough,  and  uneven  coun- 
try. Diodorus,  in  his  account  of  the 
marches  of  Semiramis,  the  celebrated 
queen  of  Babylon,  into  Media  and  Per- 
sia, says :  "  In  her  march  to  Ecbatane 
she  came  to  the  Zarcean  mountain, 
which,  extending  many  furlongs,  full 
of  craggy  precipices  and  deep  hollows, 
could  not  be  passed  without  making  a 
great  circuit.  Desirous  of  leaving  an 
everlasting  memorial  of  herself,  as  well 
as  of  shortening  the  way,  she  ordered 
the  precipices  to  be  digged  down  and 
the  Hollows  to  be  filled  up ;  and  at  great 
expense  she  made  a  shorter  and  more 
expeditious  road,  which  was  called  the 
road  of  Semiramis."  Thus  the  moun- 
tains of  pride  would  be  levelled,  the  val- 
leys of  unbelief  would  be  filled  up,  their 
eiinful  and  crooked  ways  straightened, 
anvl  their  rough  paths  of  selfishness, 
sensuahty,  and  worldliness  would  be 
made  smo.)th. 

6.  And  all  flesh.  This  quotation  is 
added  from  Isa.  52  :  10,  and  is  in  har- 
mony with  the  spirit  of  Luke's  Gospel 
— the  gospel  for  the  race.  The  "mid- 
dle wall"  should  be  levelled.  So  re- 
markable and  conspicuous  would  be 
the  preparation  and  ^he  march  of 
Zion's    King    upon    the    straight   and 

8 


smooth  highway  that  the  whole  human 
race    should   see  the    salvation   of 

God,  the  Messiah,  who  alone  brings 
salvation.  Compare  notes  on  ch.  1  :  69 
and  2  :  30. 

7.  Then.  Rather,  Therefore.  In 
accordance  with  the  design  of  John's 
ministry,  as  just  described  by  prophetic 
quotations,  he  addressed  the  multitudes 
who  came  to  him  for  baptism  in  the 
language  that  follows.  The  multi- 
tude, or  crowd.  The  news  would  soon 
spread  throughout  the  whole  of  Pales- 
tine by  means  of  the  people  who  at- 
tended the  feasts;  and  as  the  country 
was  not  large,  companies  of  pilgrims 
could  soon  gather  from  all  quarters, 
Matt.  3:5.  It  was  also  the  sabbatical 
year,  when  the  people  were  compar- 
atively free  from  agricultural  labors, 
Ex.  23  :  11.  To  be  baptized.  Lit- 
erally, To  be  immersed.  This  has  been 
the  meaning  of  the  verb  in  the  original 
in  every  stage  of  the  Greek  language, 
and  it  is  still  its  meaning  in  the  modern 
Greek.  In  accordance  with  this  mean- 
ing, the  Greek  Church  in  all  of  its 
branches  has  uniformly  practiced  im- 
mersion from  the  earliest  period  to  the 
present.  Compare  the  author's  Note^ 
on  3Iattheiv,  ch.  3  :  6.  and  his  Notes  on 
Mark,  ch.  1:4;  also  see  Dr.  Conant'a 
Baptizein,  Carson  On  Baptism,  and  kin- 
dred works. 

Generation  of  vipers.  Matthew 
(3:7)  informs  us  that  Pharisees  and 
Sadducees  were  present,  who  were  thus 
particularly  addressed.  Luke,  in  writ- 
ing for  Gentiles,  did  not  need  specially 
to  specify  these  two  classes.  Doubtless 
many  in  the  multitude  had  come  from 
idle  curiosity,  others  were  envious  and 
jealous,  and  some,  especially  of  the 
Sadducees,  were  sneering  at  the  dan- 
gers impending  in  a  future  Life.  Yet 
all  seemed  somewhat  aroused  and  anx- 
ious. At  a  glance  John  perceives  their 
selfish  and  wicked  motives  in  coming, 


86 


LUKE  III. 


A.  D,  26. 


hath  warned  you  to  flee  from  "the  wrath  to  come? 

8  *  Bring  forth  therefore  ^  fruits  worthy  of  repentance; 
and  begin  not  to  say  within  yourselves,  »We  have 
Abraham  to  our  father :  for  I  say  unto  you,  That  God 
is  able  of  these  stones  *to  raise  up  children  unto 

9  Abraham.  And  ""now  also  the  axe  is  laid  unto  the 
root  of  the  trees ;  '  every  tree  therefore  which  bring- 
eth  not  forth  good  fruit  is  hewn  down,  and  cast  into 
the  fire. 

10      And  the  people  asked  him  saying,  *What  shall 

fc  Mai.  3. 1-3.        •  ch.  13.  7,  9  ;  Mt.  7. 16-19  ;  John  15.  6.        *  Ac.  2.  37. 


"  Ro.  5. 9;  1  Thes.  t 

10;  Rev.6. 16, 17. 

» Is.  1.  16,  17 ;  Ac. 

26.  20 ;  2  Cor.  7. 
10,  11. 

TGal.    5.    22,    23; 

Phil.  1.  11. 
•  John  8. 33, 39;  Eo. 

2.  28,  29 ;  4. 1, 16 ; 

9.  7,  8;  Gal.  4. 

28-31. 
»Mt.  8.  11,12;  Ac. 

15.  14 ;  1  Cor.  1. 

27,  28;   Gal.    3. 
27-29. 


and  at  once  indicates  their  character. 
Brood  of  vipers,  persons  both  deceitful 
and  malignant,  uypocritica],  and  hold- 
ing pernicious  doctrines  and  principles ; 
hence,  injurious  to  others  and  exposed 
to  coming  wrath.  The  viper  is  a  very 
poisonous  serpent,  Acts  28  :  3-6.  Who 
hath  warned  you.  ^Vho  did  icarn 
you,  or  Who  warned  you.  An  expres- 
sion of  surprise  and  distrust.  What 
has  moved  you  to  this  when  you  think 
yourselves  the  "  children  of  Abraham  " 
and  the  models  and  teachers  of  the  peo- 
ple ?  Who  showed  you  that  you  must 
flee  ?  Who  awakened  in  you  a  fear  of 
coming  judgment?  Strange  that  such 
formalists  should  be  thus  aroused !  It 
was  a  Jewish  maxim  that  no  circum- 
cised person  could  ever  be  lost.  Wrath 
to  come.  Impending  wrath,  which 
was  to  be  visited  upon  those  who  re- 
jected the  kingdom  of  heaven  and  neg- 
lected preparation.  The  Jews  expected 
troublous  times  in  connection  with  the 
appearance  of  the  Messiah,  Mai.  3:1; 
4:5;  Isa.  60  :  12 ;  63  :  1.  John  referred 
prophetically  to  the  wrath  coming  upon 
the  Jewish  nation  at  the  destruction  of 
Jerusalem,  and  upon  all  the  wicked  at 
the  general  judgment,  1  Thess.  1  :  10; 
Matt.  24  :  21,  38,  39. 

8.  Bring  forth  therefore  fruits, 
not  merely  emotional  and  selfish  fear, 
but  such  works  and  conduct  as  will 
show  your  sincerity  and  shall  be 
worthy  of  repentance,  proper  and 
suitable  to  such  a  change.  See  on  ch. 
13  :  2.  Begin  not  to  say,  etc.  Do 
not  attempt  to  plead  hereditary  priv- 
ilegcB.  ThvJ  Jews,  and  especially  the 
Pharisees,  thought  that,  as  children  of 
Abraham,  they  were  partakers  of  the 
promise  made  to  him,  and  consequently 
possessed  the  favor  of  God  and  a  right 
to  share  in  the  blessings  of  the  ilessiah, 


John  8  :  33,  39.      To    our   Father. 

Rather,  For  our  Father.  For  intro- 
duces a  reason  why  they  should  not 
trust  in  a  hereditary  salvation.  God 
is  able  of  these  stones.  God  is  not 
of  necessity  confined  to  j^ou,  the  natural 
descendants  of  Abraham ;  but  as  he 
created  Adam  out  of  the  dust  of  the 
earth,  so  he  can  now  form  of  these 
stones  men  who  shall  be  spiritually  and 
truly  the  children  of  Abraham.  See 
Gal.  3:6,  7.  John  doubtless  pointed 
to  the  stones  on  the  banks  of  the  Jor- 
dan. As  these  were  the  most  unlikely 
material,  so  God  could  take  the  most 
unpromising  persons  and  make  them 
suitable  subjects  of  the  Messiah.  Johu 
condemns  the  erroneous  view  of  hered- 
itary piety  then  prevalent,  and  teaches 
that  not  descent,  but  repentance,  was 
necessary  to  the  privileges  of  sonship. 

9.  And  now  also  the  axe  is  laid. 
Already  the  axe  lies  at  the  root  ready 
for  use,  aimed  not  at  the  branches,  but 
at  the  root.  The  object  is  not  to  prune, 
but  to  cut  down.  Every  tree.  Every 
one  is  to  be  dealt  with  according  to  his 
individual  character.  Which  bring- 
eth  not  forth  good  fruit.  Men  are 
to  be  judged,  not  by  their  birth  or  their 
professions,  but  by  their  hearts  and  lives. 
Is  cut  down,  without  delay,  like  bar- 
ren trees  for  firewood.  The  execution 
is  to  be  immediate.  Cast  into  the 
fire,  of  impending  wrath,  already  men- 
tioned (ver.  7),  into  fire  unquenchable, 
ver.  17  ;  Heb.  6  :  8.  Thus  John  would 
prepare  the  people  for  the  coming  of 
Christ  by  awakening  within  them  a 
sense  of  their  true  condition  and  of 
their  spiritual  want.  Expecting  a  tem- 
poral deliverer,  they  would  without 
this  most  certainly  reject  Jesus. 

10.  Having  awakened  convictions, 
John  now  directs  inquirers.    And  the 


A. D.  26. 


LUKE   III. 


87 


11  we  do  then?  He  answereth  and  saith  unto  them, 
•  He  that  hath  two  coata,  let  him  impart  to  him  that 
hath  none ;  and  he  that  hath  meat,  let  him  do  likewise. 

12  Then  'came  also  publicans  to  be  baptized,  and  said 

13  unto  him,  Master,  what  shall  we  do?  And  he  said 
unto  them,  « Exact  no  more  than  that  which  is  ap- 
pointed you. 


•ch.  11.  41  ;  13.58 

7-11 ;  Heb.  6. 10 

Jam.  2.   15,   16; 

IJohn  3.  17;  4. 

20. 
'ch.  7.  29;  Mt.  21. 

32. 
«ch.  19.  8. 

Ex.  23. 1 ;  Le.  19. 

11. 


people,  the  multitudes,  asked  him. 
Bfot  the  Pharisees  and  Sadducees,  who 
were  so  provoked  with  such  plain  and 
honest  treatment  that  they  turned  their 
backs  upon  John  and  his  baptism  (ch. 
7  :  29,  30;  Matt.  21  :  25),  and  said,  "  He 
hath  a  demon"  (Matt.  11  :  18),  but  the 
common  people,  who  were  alarmed, 
perplexed,  and  teachable.  What 
shall,  etc.  What,  then,  shall  we  dof 
The  language  of  awakened  penitents. 
Acts  2  :  37 ;  16  :  30. 

11.  He  answereth.  John  answers 
the  inquirers  by  directing  attention  to 
the  sin  most  common  among  them,  and 
to  the  particular  sins  which  distinguish- 
ed certain  classes  of  his  hearers.  John 
had  observed  these,  though  he  had 
lived  so  secluded  a  life.  He  that 
hath  two  coats,  or  tunics,  inner 
garments  worn  next  to  the  skin,  mostly 
with  sleeves,  reaching  usually  to  the 
knees.  Two  tunics  were  sometimes 
worn  for  ornament  or  luxury.  In  such 
a  case  the  second  or  upper  tunic  was 
longer  than  the  other.  Impart,  give 
to,  or  share  with.  Him  that  hath 
none.  This  answer  corresponds  with 
what  John  had  preached,  "  Bring  forth 
fruits  worthy  of  repentance,"  and  to 
the  question  which  this  preaching 
aroused,  "  What,  then,  shall  we  do  ?" 
Avarice  and  unfeeling  selfishness  cha- 
racterized at  this  time  the  Jewish  people, 
James  4  :  1-4 ;  5  :  1-6.  The  very  oppo- 
site of  these  would  be  the  fruits  which 
would  indicate  repentance  in  their  case. 
Deeds  of  justice,  self-denying  gener- 
osity, and  charity,  though  not  in  them- 
selves a  ground  of  merit,  were  what 
should  be  expected  of  persons  who  pro- 
fessed the  change  of  heart  and  life 
embraced  in  repentance,  Isa.  58  :  6,  7 ; 
Mic.  6  :  8 ;  1  John  3  :  17 ;  4  :  20.  The 
coat  and  meat,  rather /ooii,  represent 
the  physical  necessities  of  men.  These 
should  not  be  hoarded,  but  generously 
imparted  as  others  have  need. 

12.  There  came  also  publicans,  tax- 


gatherers  under  the  Roman  government. 
Publicans  consisted  of  two  classes.  The 
first  were  Roman  knights,  residing 
generally  at  Rome,  who  levied  the 
revenues  of  a  large  district ;  the  second 
were  subordinate  collectors,  each  of 
whom  was  required  to  pay  a  certain 
sum  to  his  superior,  with  the  privilege 
of  raising  as  much  more  as  he  pleased 
for  his  own  profit.  This  led  to  extortion 
and  oppression.  The  latter  class  were 
the  jjublicans  of  the  New  Testament. 
Over  this  class  were  placed  agents  in 
the  provinces,  who  superintended  the 
actual  business  of  collecting  the  reve- 
nues. Such  a  one  was  probably 
Zaccheus,  who  is  styled  a  chief  publi- 
can, ch.  18  :  2.  Publicans  were  regard- 
ed as  willing  tools  of  oppression,  and 
instruments  of  a  Gentile  or  heathen 
power  and  a  foreign  despotism.  Their 
very  name  was  expressive  of  a  depraved 
and  reckless  character,  ch.  8  :  11 ;  Matt. 
18 :  17 ;  21 :  31.  The  Jews  engaged  as  pub- 
licans were  practically  excommunicated 
persons,  and  excluded  by  their  occu- 
pation from  respectable  society.  They 
were  classed  with  harlots  (Matt.  21 :  31) 
and  with  the  heathen.  Matt.  18  :  17. 
The  Jews  had  a  proverb,  "  Take  not  a 
wife  out  of  a  family  where  there  is  a 
publican,  for  they  are  all  publicans." 
People  of  this  class  were  also  convicted 
of  their  guilt  under  John's  preaching, 
and  inquired,  Master,  rather.  Teacher, 
what  shall  we  do,  to  show  the  sin- 
cerity of  our  repentance  and  to  escape 
the  coming  wrath  ?  The  publicans  alone 
here  address  John  as  teacher,  implying, 
perhaps,  their  humble  and  teachable 
spirit  under  the  sense  of  sin. 

13.  The  appropriate  fruit  of  repent- 
ance, in  persons  who  were  noted  for 
their  extortions,  would  be  strict  integ- 
rity, even-handed  justice ;  hence,  John 
enjoins  upon  publicans,  Exact  no 
more  than  that  which  is  appoint- 
ed you,  by  your  superiors.  He  de- 
mands   not  that  they  should  give  up 


88 


LUKE  III. 


A,  D.  2& 


14  And  the  soldiers  likewise  demanded  of  him,  saying, 
And  what  shall  we  do  ?  And  he  said  unto  them.  Do 
violence  to  no  man,  neither  accuse  any  falsely  ;  *■  and 
be  content  with  your  wages. 

15  And  as  the  people  were  in  expectation,  and  all 
men  mused  in  their  hearts  of  John,  whether  he  were 

16  the  Christ,  or  not;  John  answered,  saying  unto  them 


''PKil.4.11;lTiiii 

6.8. 


theh"  employment,  but  that  they  should 
be  honest  in  the  performance  of  their 
duties.  If  they  truly  repented,  they 
would  indeed  exhibit  other  fruits,  but 
this  in  their  case  was  indispensable. 
Without  it  there  could  no  true  repent- 
ance. 

14.  And  the  soldiers.  Rather, 
And  soldiers.  Probably  Jewish  troops ; 
for  had  they  been  Gentiles,  John  would 
doubtless  have  enjoined  upon  them, 
among  other  things,  the  worship  of  the 
true  God.  Such  worship  is  here  taken 
for  granted.  Who  they  were  is  un- 
certain ;  they  could  have  been  Jewish 
soldiers  of  the  Roman  province  of 
Judea,  or  of  Herod  Antipas  of  Galilee. 
But  whoever  they  were,  they  appear 
to  have  been  engaged  in  actual  military 
service.  The  name  here  applied  to 
them,  and  translated  soldiers,  means 
men  under  arms,  or  men  on  the  march. 
These  were  also  aroused  by  John's  pun- 
gent preaching;  and  in  concern  for 
themselves,  they  ask  What,  etc.,  Wliat 
shall  we  do,  we  alsof  John's  answer 
was  adapted  to  their  sins  and  tempta- 
tions. They  were  prone  to  insolence, 
violence,  malice,  and  insubordination. 
John  does  not  command  them  to  give 
up  their  occupation,  but  to  carry  into  it 
honesty,  kindness,  and  contentment. 
These  traits  would  be  significant  fruits 
in  their  case,  but  without  them  their 
repentance  would  be  hollow  and  value- 
less. Do  violence  to  no  man,  to 
no  one.  The  literal  meaning  of  the 
Greek  verb  here  employed  is  to  shake 
violently,  and  hence  to  vex  and  harass, 
in  order  by  insolent  and  overbearing 
treatment  or  by  terror  to  extort  money 
or  gain  some  selfish  end.  Neither 
accuse  any  falsely,  in  order  to  re- 
ceive a  bribe  or  to  obtain  a  reward.  Be 
content  with  your  wages.  The 
word  translated  wages  literally  means 
"  something  purchased  to  eat  with 
bread."  Hired  soldiers  were  at  first 
paid  partly  in  rations  of  meat,  grain, 
and  fruit.     Hence  the  word  came  to 


mean  rations,  wagts,  or  stipend.  Here 
it  includes  both  food  and  money.  Seek 
not  unlawfully  to  increase  it  by  mutiny 
or  by  sedition  or  by  dishonest  gains 
from  the  people. 

From  the  above  examples,  we  catch 
a  glimpse  of  John's  manner  of  preach- 
ing. He  was  eminently  practical,  re- 
buking the  particular  sins  of  the  people, 
and  enforcing  the  duties  of  love,  mercy, 
justice,  and  fidelity  in  daily  life ;  de- 
manding a  breaking  off  from  sin  and 
the  living  of  a  pious  life  as  the  evidence 
of  repentance.  He  does  not  condemn 
any  particular  avocation,  but  the  sins 
and  abuses  commonly  connected  with 
it.  Of  course,  if  any  one  of  his  hearers 
could  not  follow  a  given  employment 
without  committing  these  sins,  it  would 
be  his  duty  to  change  his  employment. 

15.  As  the  people  Avere  in  ex- 
pectation, that  John  would  clearly 
declare  himself,  who  he  was,  John  1  : 
25.  This  shows  how  deep  the  impres- 
sion which  John  had  made  upon  the 
people.  They  were  waiting  anxiously 
for  some  indication  or  declaration  from 
himself  which  would  set  the  matter  at 
rest.  From  John  1  :  19-28  it  appears 
that  a  deputation  was  sent  from  Jeru- 
salem to  obtain  from  him  a  definite 
answer.  And  all  men  mused,  etc. 
All  were  reasoning  in  their  hearts  con- 
cerning John.  They  were  pondering  all 
the  facts  in  the  case,  and  considering 
the  reasons  for  and  against.  Whether 
he  were  the  Christ  or  not.  Rather, 
Whether  he  was  not  the  Christ,  an  in- 
direct question,  implying  an  affirmative 
answer.  Notwithstanding  their  notioHS 
of  Christ  as  a  prince  and  warrior,  they 
were  just  as  ready  to  conclude  that  this 
great  and  bold  preacher  in  rough  gar- 
ments of  camel's  hair  was  indeed  the 
Christ.  A  single  word  from  him  would 
have  at  once  aroused  the  Jewish  nation. 
Hence  the  necessity  of  his  making  an 
emphatic  assertion  that  he  was  not  the 
Christ  (John  1  :  20),  and  of  pointing  to 
him  as  soon  to  come,  vers.  16, 17.    Thi» 


A.  D.  26. 


LUKE  III. 


89 


all,  *I  indeed    baptize    you  with  water;    but  one 

mightier  than  I  cometh,  the  latchet  of  whose  shoes 

I  am  not  worthy  to  unloose:   he  shall  baptize  you 

17  with  the  Holy  Ghost  and  with  fire  :  whose  fan  is  in 


•Ac.  1.  6;  2.  2-4; 
1  Cor.  12.  13. 


conduct  of  John  shows  his  moral  great- 
ness and  the  humility  becoming  so  good 
a  man. 

16.  John  answered,  etc.  John 
cmtwered  them  all,  saying.  He  publicly 
and  frankly  declared  to  all,  both  to  the 
people  who  came  to  his  baptism  and 
the  deputation  which  came  from  Jeru- 
salem, that  he  was  not  the  Messiah  who 
was  soon  to  appear.  I  indeed  bap- 
tize you  with  water,  in  water.  So 
the  versions  of  George  Campbell  Nor- 
ton, American  Bible  Union,  translate. 
The  preposition  en  (in)  is  omitted  in 
the  original  (so  also  in  Acts  1:5;  11  : 
16),  but  in  the  corresponding  phrase 
that  follows  in  is  inserted,  in  the  Holy 
Spirit.  In  the  parallel  passage  in 
Matthew  (3  :  11,  12)  the  preposition  is 
used  in  both  cases,  and  so  also  in  Mark 
(1  :  8)  according  to  some  of  the  best 
manuscripts,  while  others  read  as  here. 
We  often  find  in  parallel  phrases 
a  preposition  now  inserted  and  now 
omitted  with  the  same  essential  sense. 
Thus  in  1  Pet.  4  :  1  we  find  a  similar 
construction,  "  Christ  hath  suffered  for 
us  in  the  flesh"  (without  the  preposi- 
tion) ;  "  for  he  that  hath  suffered  for  us 
in  the  flesh"  (with  the  preposition). 
Compare  Eph.  2:1,  "Dead  in  tres- 
passes" (preposition  omitted),  with  Col. 
2  :  13,  "  Dead  in  your  sins  "  (preposition 
inserted).  Compare  1  John  3 :  18,  where 
the  preposition  is  omitted  three  times 
and  inserted  once. 

In  these  examples,  where  the  prepo- 
sition is  omitted  in  the  Greek,  we  have 
what  scholars  style  the  local  dative, 
defining  place.  Thus  Jelf  in  his  Greek 
grammar,  the  best  work  on  the  subject 
(3d  edition),  §  605,  1,  says,  "The  acci- 
dent of  place  is  put  in  the  dative,  except 
when,  occasionally  in  poetry,  the  place 
is  conceived  of  as  the  antecedent  condi- 
tion of  the  action  of  the  verb.  So  that 
all  verbs  may  be  followed  by  a  dative 
when  it  is  wished  to  define  the  place." 
Also  in  g  605,  5,  he  says,  "  Under  the 
local  dative,  as  expressing  the  particular 
point  wherein  anything  takes  place,  we 
must  class  such  expressions  as,  '  I  am 
in  the  same  mind,'  etc.,  Soph.  ;  '  I  am 


mostly  in  this  mind,'  Thucyd."  Com- 
pare the  examples  of  local  dative  given 
in  Dr.  Conant's  Baptizein,  Exs.  71,  73, 
76,  78,  86,  120,  121,  125.  Some  regard 
the  dative  in  this  passage  and  in  Acts 
1  :  5;  11  :  16,  as  that  of  instrument — 
that  is,  the  element  used  in  the  immer- 
sion— but  it  is  far  more  natural  to  regard 
it  as  dative  of  place  as  above.  There 
seems  to  be  nothing  in  the  expression 
really  demanding  the  instrumental 
dative.  That  the  Greek  en  {in)  is 
always  found  in  the  expression  "  Bap- 
tize in  the  Holy  Spirit "  (in  this  verse  ; 
Acts  1  :  5;  11  :  16)  may  be  explained 
from  the  fact  that  the  idea  of  locality 
necessarily  connected  with  an  immer- 
sion always  demands  the  use  of  en  in 
this  jDhrase,  since  we  do  not  so  generally 
connect  locality  with  the  Spirit. 

But  one  mightier,  etc.,  or  The 
mightier  than  I  cometh.  John  (1  :  26, 
27)  records  the  more  definite  language 
of  the  Baptist,  that  the  coming  One  was 
already  in  the  midst  of  them.  Jesus 
was  mightier  in  his  nature,  office,  wis- 
dom, power,  and  aims,  John  5  :  27  ;  10  : 
30,  41 ;  Matt.  28  :  18.  Yet  none  greater 
than  John  had  arisen,  Matt.  11  :  9-11. 
The  latchet.  The  strap  which  fas- 
tened the  sandal  to  the  foot.  Shoes. 
Sandals,  the  coverings  of  the  bottom  of 
the  feet.  They  were  taken  off"  and  laid 
aside  on  entering  a  house.  The  tying 
and  untying  the  sandals  was  the  work 
of  the  most  menial  servant.  Yet  Christ 
was  so  mighty  a  personage  that  even 
this  work  John  felt  himself  unworthy 
to  perform.  But  John  had  aroused  the 
whole  Jewish  nation.  How  great.  Hi  en, 
the  Messiah!  He  should  arouse  he 
world,  and  his  power  would  be  felt  by 
every  one  of  the  human  race. 

Baptize  you  Avith  the  Spirit  and 
with  fire.  Literally,  in  the  Holy 
Spirit  and  fire,  the  preposition  en  {in) 
being  used  after  baptize,  as  in  Mark  1  : 
5,  and  fire  being  closely  united  by  and 
to  Holy  Spirit.  The  form  of  expression 
is  the  same  in  Matt.  3  :  11.  The  prepo- 
tion  en  expresses  the  element  in  which 
the  baptism  takes  place.  Compare  sec- 
ond paragraph  on  this  verse.    The  bap- 


90 


LUKE  III. 


A.  D.  26. 


his  hand,  and  he  will  thoroughly  purge  his  floor,  and  ^  Mic.  4. 12 ;  Mt.  13, 
J  will  gather  the  wheat  into  his  garner ;  but  the  chaff     m1i!'4.^i.'  ^^'  ^^' 


tism  in  the  Holy  Spirit  aud  fire  must 
not  be  referred  to  water  baptism  in  any 
sense,  for  Christ  never  baptized,  but  left 
that  to  his  disciples  (John  4:2);  nor 
to  the  common  influences  of  the  Spuit 
which  are  peculiarly  the  Sjiirit's  work 
(John  20  :  22),  but  to  the  sending  of  the 
Holy  Spirit  on  the  day  of  Pentecost, 
which  was  peculiarly  Christ's  work, 
John  16  :  7.  Thus  Jesus  himself  evi- 
dently teaches  in  Acts  1:5.  So  Peter 
looked  back  to  this  baptism  in  Acts  11  : 
16.  As  Christ's  servants  are  to  baptize 
new-born  believers  in  water,  so  Christ 
baptized  the  new-born  church  in  the 
Holy  Spirit.  This  he  literally  did  on 
the  day  of  Pentecost,  Acts  2  :  2-4.  The 
words  and  of  fire,  as  well  as  the  exter- 
nal apjjearance  of  tongues  as  of  fire,  ex- 
press symbolically  the  fiery,  the  vehe- 
ment, ardent,  and  active  i^ower  of  the 
Holy  Si)ii"it,  and  as  manifested  in  those 
receiving  this  baptism,  the  fiery  zeal 
aud  fervor,  connected  with  the  gift  of 
tongues  aud  other  gifts,  then  conferred 
upon  them.  Such  an  overwhelming 
and  all-pervading  descent  of  the  Holy 
Spirit,  with  other  manifestations  of  fire, 
could  aptly  be  styled  a  baptism  in  the 
Holy  Spirit  and  fire.  They  were  indeed 
immersed  in  the  divine  element.  Their 
souls  were  penetrated  and  encompassed 
on  every  side,  and  their  bodies  by  the 
symbols  of  the  Spirit,  which  filled  the 
house.  And  fire  is  omitted  in  Mark  1  : 
8  and  Acts  1  :  5,  but  it  is  really  compre- 
hended in  the  concise  expression  in 
the  Spirit,"  as  fire  was  symbolic  of  the 
jjower  of  the  Spirit. 

Many  commentators,  however,  refer 
these  words  to  the  baptism  of  the  right- 
eoiLS  in  the  Holy  Spirit,  and  of  the 
wicked  in  the  fire  of  judgment.  Thui 
Van  Oosterzee  says  on  this  passage: 
"  He  will,  so  t«  speak,  wholly  immerse 
you  in  the  Holy  Spirit  and  in  the  fire. 
The  baptism  of  fire  is  appointed  for  the 
unconverted,  as  that  of  the  Holy  Spirit 
for  believers.  .  .  .  Some  are  renovated 
by  his  baptism,  others  buried  in  the 
fiery  baptism  of  final  judgment."  The 
passages  quoted  for  the  symbolical  use 
of  the  word  fire  are  Mai.  4:1;  Matt. 
25  .  4-. ;  Juie  7 ;  Rev.  20  :  14,  15 ;  21  : 
8.     It  is  thought  that  this  interpreta- 


tion agrees  better  with  the  next  verse. 
But  this  is  only  apparent,  for  the  next 
verse  does  not  necessarily  refer  in  any 
respect  to  the  baptism  in  the  Spirit.  The 
language  here  refers  plaimy  to  one 
class;  for  "Holy  Spirit"  and  "fire" 
are  closely  united  by  the  pronoun  you 
and  by  the  conjunction  and.  He  shall 
baptize  those  that  he  shall  baptize,  in 
the  Holy  Spirit  and  fire. 

Christ  showed  by  the  baptism  in  the 
Spirit  and  fire  that  he  was  the  dispenser 
of  the  Spirit,  through  whose  power  his 
kingdom  would  be  carried  on  ;  that  his 
church  was  fully  commenced,  and  that 
the  Comforter  would  be  given  to  believ- 
ers of  all  ages. 

John,  by  contrasting  his  baptism  in 
water  with  that  in  the  Holy  Spirit  and 
fire,  showed  the  superiority  of  Christ's 
office,  work,  and  power  over  his  own. 
As  spirit  and  fire  are  more  powerful, 
penetrating,  and  subtle  than  water,  so 
Christ's  work  would  be  higher,  more 
sjjiritual,  and  profoundly  searching  than 
his,  consuming  the  dross  and  producing 
a  higher  spkitual  life,  with  all  the  at- 
tendant fruits  and  blessings. 

17.  Whose  fan.  Whose  winnowing 
shovel  is  in  his  hand,  ready  for  use. 
Oxen  threshed  the  grain  in  the  East  by 
treading  it  out  (Deut.  25  :  4),  or  a  thresh- 
ing-machine was  drawn  over  it,  Isa.  41 : 
15 ;  Amos  1  :  3.  The  grain  and  chaff 
mingled  were  thrown  up  against  the 
wind  with  the  winnowing-shovel ;  the 
chafi"  was  thus  blown  away,  while  the 
grain  fell  in  a  heap.  Thus  Christ  is 
the  great  Winnower  who  shall  separate 
the  righteous  from  the  wicked.  Com- 
pare ch.  22  :  31 ;  Jer.  15  :  7.  Thor- 
oughly purge,  cleanse  his  threshing- 
floor,  by  separating  the  wheat  from 
the  chaff.  Believers  are  to  be  separated, 
even  by  severe  measures,  from  both  un- 
believers and  also  their  remaining  sins. 
The  threshing-floor  was  a  circular  piece 
of  ground  in  the  open  field,  levelled 
aud  beaten  down  or  paved.  An  ele- 
vated piece  of  ground  was  generally 
selected,  for  the  purpose  of  having  the 
full  benefit  of  the  wind,  1  Chron.  21 :  15, 
28,  30. 

The  wheat.  The  righteous,  true 
believers.     Garner.     Granary,  storo- 


A.  D.  26. 


LUKE  III. 


91 


18  he  will  burn  with  fire  unquenchable.  And  many 
other  things  in  his  exhortation  preached  he  unto  the 
people. 

19  ''But  Herod  the  tetrarch,  being  reproved  by  him 
for  Herodias,  his  brother  Philip's  wife,  and  for  all 

20  the  evils  which  Herod  had  done,  added  yet  this  above 
all,  that  he  shut  up  John  in  prison. 


kMt.  14.  3-5;  Mk 
6.  17-20. 


house.    The  chaff.    The  wicked,  un- 
believers, Ps.  1  :  4. 

Fire  unquenchable.  Fire  that 
will  not  be  put  out,  that  utterly  con- 
sumes. Matt.  13  :  30 ;  25  :  34,  41,  46  ; 
Isa.  66  :  24 ;  Mark  9  :  43-48. 

18.  And  many  other  things,  etc. 
And  with  many  other  exhortations  and 
admonitions  such  as  have  just  been 
given,  he  preached  the  gospel,  or  glad 
tidings,  unto  the  people.  Thus  we 
have  John's  manner  of  preaching  the 
gospel.  He  rebuked  sin,  called  upon 
the  people  to  repent,  and  to  manifest  it 
by  a  thorou  gh  change  of  heart  and  life, 
proclaimed  the  Messiah  approaching 
with  blessings  and  salvation  to  the 
righteous,  the  believing,  and  judgments 
and  destruction  to  the  wicked,  the  un- 
believing. Thus  he  prepared  the  way 
for  Christ ;  and  some  hearts  were  ready 
to  receive  him  when  he  came,  John  1  : 
37,  41,  43. 

19.  The  warnings  and  admonitions  of 
John  extended  to  every  class  of  the 
people  —  to  the  prince  as  well  as  to 
subject.  As  Luke  is  giving  a  brief 
and  summary  account  of  John's  min- 
istry, he,  by  way  of  anticipation,  refers 
to  the  imprisonment  of  John,  which 
occurred  several  months  after  Christ's 
baptism,  Matt.  14  :  3 ;  Mark  6  :  17. 
Herod  Antipas.  See  on  ver.  1.  For 
Herodias,  his  brother  Philip's 
wife.  According  to  the  best  critical 
authorities,  this  should  read.  On  account 
of  Herodias,  his  brother's  wife.  Herc- 
dias  was  granddaughter  of  Herod  the 
Great,  daughter  of  Aristobulus,  and 
niece  of  Herod  Antipas.  She  married 
Philip,  a  son  of  Herod  the  Great,  who 
lived  in  private  life,  having  been  dis- 
inherited by  his  father.  Herodias,  pre- 
ferring royalty,  left  him  and  married 
Herod  Antipas,  who,  to  make  way  for 
her,  divorced  his  own  wife,  daughter 
of  Aretas,  king  of  Arabia,  supposed  to 
be  the  one  mentioned  by  Paul  in  2  Cor. 
11 :  32.  Notwithstanding  that  Herodias 
had  left  her  husband  and  married  An- 


tipas, she  was  his  brother's  wife.  Com- 
pare Mark  6  :  17-20,  29.  Not  only  for 
this  one  crime  did  John  reprove  Herod, 
but  for  all  the  evils  which  Herod 
had  done,  or  did — his  revellings,  de- 
baucheries, and  murders.  According  to 
Jewish  testimony,  Herod  Antipas  "  was 
very  wicked  and  a  destroying  man. 
Many  of  the  wise  men  of  Israel  he 
slew  with  the  sword." — Dk.  Gill  on 
this  verse.  His  wickedness  reached  its 
climax  in  the  imprisonment  and  execu- 
tion of  John. 

20.  Added  yet  above  all.  His 
wickedness  had  already  reached  a  fear- 
ful height,  but  he  added  to  all  this 
also.  Shut  up  John  in  prison,  in 
the  fortress  of  Machserus,  on  the  eastern 
shore  of  the  Dead  Sea,  Josephus,  Antiq. 
xviii.  5,  2.  This  occurred  probably 
about  November,  A.  D.  27,  and  about 
a  year  after  our  Saviour's  baptism. 
Jolin's  ministry  continued  about  eight- 
een months.  He  was  beheaded  prob- 
ably in  March,  A.  D.  29.  See  on  ch.  9  : 
9;  also  author's  Harmony,  W  30,  31. 
The  chronological  position  of  this  verse 
and  the  preceding  one  is  after  ch.  4  :  13. 
But  Luke  thus  summarily  brings  to  a 
close  his  account  of  the  ministry  of 
John,  and  in  the  next  verse  commences 
his  narrative  of  Christ's  ministry,  be- 
ginning with  his  baptism. 

21, 22.  The  Baptism  of  Jesus,  Matt. 
3  :  13-17 ;  Mark  1  :  9-11.  The  account 
of  Matthew  is  the  fullest,  this  of  Luke 
the  briefest,  but  with  some  important 
particulars  not  mentioned  by  the  others 
— namely,  all  the  people  baptized,  Jesus 
praying,  and  the  bodily  shape  as  a  dove. 
Jesus  was  baptized  probably  at  the  ford 
of  the  Jordan  east  of  Jericho. 

Dr.  Harvey,  of  Hamilton  Theological 
Seminary,  who  visited  the  Jordan  in 
April,  1874,  writes:  "The  river  runs 
through  a  deep  ravine  with  a  narrow 
fringe  of  green  on  either  bank,  and  as 
we  rode  toward  it  only  the  top  of  the 
chasm  was  visible  till  we  came  to  its 
brink.   The  water  is  slightly  discoloied, 


92 


LUKE  III. 


A.  D.  26 


21  Now  when  all  the  people  were  baptized, 'it  came  '^^*q^',^^r\"L**V 
to  pass,  that  Jesus  also  being  baptized,  and  praying,      30.  ~    '    °  ^ 

22  the  heaven  was  opened,  and  the  Holy  Ghost  descended 


and  rushes  down  to  the  Dead  Sea  with  a 
rapid,  strong  current.  At  the  fords  it 
was  then  about  one  hundred  and  fifty 
feet  across,  and  very  deep ;  the  heavy 
Btorms  which  prevailed  in  Palestine 
through  March  had  swollen  it.  It  is 
rarely  fordable.  Until  lately  a  ferry- 
boat has  connected  tne  banks,  but  it 
was  swei>t  away  and  destroyed  by  the 
violence  of  the  stream,  and  has  not 
been  replaced.  We  found  the  water 
soft,  and  delightful  for  bathing.  The 
banks  are  lined  with  the  balsam,  the 
tamarisk,  and  the  oleander.  It  is  a 
beautiful  spot,  and  worthy  of  its  great 
history.  Here,  without  doubt,  Israel 
crossed  through  the  divided  waters, 
passing  from  the  plains  of  Moab  to  the 
plains  of  Jericho.  Elijah  and  Elisha, 
in  a  later  age,  passed  over  in  like  man- 
ner as  God  divided  the  stream  before 
l.hem.  It  was  to  this  place  Elisha  sent 
Naaman  the  Syrian  when  he  came  to 
him  at  Gilgal,  and  the  leper  '  went 
down  and  dipped  himself  seven  times 
in  Jordan,  according  to  the  saying  of 
the  man  of  God,  and  he  was  clean.' 
Above  all,  here  Christ  was  baptized  by 
John ;  and  as  '  he  went  up  straightway 
out  of  the  water,  lo !  the  heavens  were 
opened  unto  him,  and  he  saw  the  Spirit 
of  God  descending  like  a  dove,  and 
lighting  upon  him ;  and  lo !  a  voice 
from  heaven  saying,  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased.' 
As 'Jerusalem  and  all  Judea,  and  all 
the  region  round  about  Jordan,  went 
out'  to  John  to  be  baptized,  this  must 
certainly  be  the  place,  for  the  higlier 
point  of  the  river  fixed  on  by  some  is 
wholly  unlikely,  because  much  too  dis- 
tant and  inconvenient  of  access  to  the 
multitudes  from  Jerusalem  and  Judea." 
The  exact  time  of  his  baptism  is  un- 
known. Tradition  very  generally  places 
it  in  the  winter,  about  January  6  or  10. 
[f  John  commenced  his  ministry  in 
the  spring,  as  is  probable,  and  Jesus 
was  baptized  about  six  months  aftfr, 
then  it  occurred  in  the  autumn,  it 
may  have  occurred  late  in  the  autumn 
A.  D.  26. 

21.  When   all  the   people   were 
baptized,  or  had  been   baptized.     A 


brief  exjiression,  in  which  all  is  pop- 
ularly used  for  great  numbers.  When 
the  multitudes  from  all  parts  of  the 
land  connected  with  that  great  uprising 
of  the  people  had  been  baptized  in  the 
Jordan,  confessing  their  sins.  Matt.  3  ; 
6.  That  the  expression  must  be  taken  in 
this  restricted  and  popular  sense  is  evi- 
dent from  the  fact  that  John  continued 
to  preach  and  baptize  till  his  imprison- 
ment. The  baptism  of  Jesus,  however, 
formed  the  climax  of  John's  ministry ; 
it  was  the  great  crowning  act,  for  he 
came  baptizing  in  water  that  Jesus 
might  be  manifested  to  Israel,  John  1  ; 
31-34.  From  that  time  he  began  to  de- 
crease, but  Jesus  to  inci'ease.  All  the 
people  were  no  longer  gathering  to 
John.  The  disciples  of  Jesus  were 
baptizing  more  than  he,  John  4  :  1,  2. 
Jesus  also  being  baptized,  or  hav- 
ing also  been  baptized.  Jesus  was  bap- 
tized at  the  time  or  period  when  the 
people  were  baptized,  probably  at  the 
close  of  the  greatest  baptismal  season 
of  John's  ministry,  but  whether  pub- 
licly or  not  is  not  stated.  Luke,  who 
makes  prominent  the  human  side  of 
Jesus,  speaks  of  his  baptism  as  con- 
nected with  that  of  the  people,  and 
also  gives  the  additional  particular  that 
Jesus  was  praying.  It  is  one  peculiar- 
itv  of  his  Gospel  that  Luke  often  speaks 
oi  Jesus  as  praving,  ch.  6  :  12;  9  :  18, 
29 ;  22  :  32,  41 ;  23  :  34,  46.  It  was  im- 
mediately upon  his  emerging  from  the 
water  that  he  prayed,  and  it  was  while 
praying  that  the  heaven  was  open- 
ed, cleft,  parted,  as  by  a  flash  of  light- 
ning (Acts  7  :  56),  and  the  Spirit  de- 
scended upon  him.  There  was  a  sud- 
den and  visible  parting  asunder  in  a 
portion  of  the  sky.  Jesus  saw  it,  Mark 
1  :  10;  John  also  witnessed  it,  John 
1  :  32. 

"  O  bappy  river !  conscious  in  each  drop, 
From  thy  clear  bottom  to  thy  smiling  top ; 
Deep  calling  unto  deep,  as  rapids  swift 
To  foaming  cataracts  their  voice  uplift, 
In  eager  proclamation,  far  to  near 
And  near  to  far,   loud  shouting,  God  la 

here! 
Thou,  ever  reverent,  o'er  many  a  steep, 
With   kneelings    many   and    proetrationi 

deep, 


A.  D.  26. 


LUKE   III. 


in  a  bodily  shape  like  a  dove  upon  him,  and  a  voice 
came  from  heaven,  which  said,  Thou  art  my  beloved 
Son;  in  thee  I  am  well  pleased. 


Falling  and  falling,  low  and  lower  fall, 
And  kiss  his  feet  who  is  the  Lord  of  all ! 

«  «  *  *  * 

Breast  high  iu  thee,  not  snow   is  half  so 

white. 
Nor  half  so  spotless  is  th'  unsullied  light ; 
Caressing  eddies   round   and    round    him 

whirled. 
In  circling  dance,  the  Wccder  of  the  world. 
He  stoops   to    thee   in    all    his    heavenly 

charms  ; 
I  see  him  sinking  in  thy  jeweled  arms. 
Lost  one  amazing  moment  to  the  sight, 
Then    rising    radiant,  dripping    gems    of 

light." 

Abraham  Coles,  M.  D.,  LL.D., 
The  Evangel,  pp.  133-183. 

22.  In  a  bodily  shape  or  form, 
viaible  at  least  to  Jesus  (Matt.  3  :  16) 
and  to  John,l  :  32.    Like  a  dove,  or 

As  a  dove,  referring  probably  to  the 
shape  in  which  the  Spirit  descended ;  for 
as  Luke  definitely  says  that  the  Spirit 
descended  in  an  organized  corporeal 
form,  it  is  most  natural  to  refer  the 
words  like  or  as  a  dove  to  that 
Ibrm.  Some,  however,  refer  it  to  the 
manner  in  which  the  Spirit  descended, 
gently  and  swiftly,  like  the  downward 
Sight  of  a  dove.  But  this  leaves  the 
bodily  shape  entirely  unexplained,  and 
makes  the  comparison  to  be  simply  be- 
tween the  descent  of  the  Spirit  and  a 
dove,  and  not,  as  it  plainly  seems  to  be, 
between  the  Spirit  and  the  dove.  The 
comparison  most  naturally  implies  the 
visible  appearance  of  the  Spirit  in  the 
shape  of  a  dove.  There  was  of  course 
nothing  material,  since  it  was  "the 
Holy  Spirit."  This  was  a  fit  emblem 
of  the  pure,  gentle,  and  peaceful  cha- 
racter of  Jesus  and  his  work,  Isa.  61  :  1- 
3;  Matt.  10:16;  11:29;  12:19-21. 
The  descent  of  the  Spirit  was  also  a 
token  of  the  Mt-ssiah  to  John,  John  1  : 
33.  Thus  Jesus  received  the  heavenly 
anointing,  and  bere  the  active  and  ofii- 
cial  ministry  of  Jesus  begins,  Ps.  45  :  7  ; 
Isa.  11  :  2 ;  42  :  1. 

A  voice  came  from  heaven,  from 
the  Father,  attesting  the  Messiahship 
of  Jesus  to  John,  and  through  him  to 
the  peojjle,  John  1  :  32-34.  Thou.  In 
answer  to  Jesus  praying,  ver.  21.  Be- 
loved Son.  Not  only  my  Son  (Ps. 
i  :  7, 12),  but  emphatically  the  Beloved, 


Isa.  42  :  1.  Son  not  only  expresses  hia 
Messiahship,  but  also  the  close,  endear- 
ing, and  divine  relation  he  sustained  to 
the  Father,  the  dignity  both  of  his 
office  and  his  divine  nature,  John  1 :  34. 

In  thee  I  am  well  pleased.  In 
all  resjjects  as  a  Son  and  a  Mediator. 
Compare  the  repetition  of  this  heavenly 
testimony,  ch.  9:35;  Matt.  17:5;  2 
Pet.  1  :  17.  Thus  the  three  Persons  of 
the  one  God  were  manifested  at  our 
Lord's  baj^tism.  The  ordinance  was 
honored  by  his  implicit  obedience,  the 
descending  Spirit,  and  the  approving 
voice  of  the  Father. 

If  the  question  be  asked,  Why  was 
Jesus  baptized?  it  may  be  answered, 
Thus  Jesus  was  to  fulfil  all  righteous- 
ness. Matt.  3  :  15.  It  was  an  act  of 
holy  obedience  incumbent  on  every 
pious  individual.  Jesus  was  thus 
brought  into  a  personal  relation  to  hia 
own  kingdom,  into  an  open  and  positive 
connection  with  his  own  visible  Chui'ch. 
As  its  Head  he  submitted  to  that  which 
was  obligatory  upon  all  of  its  members. 
It  pointed  specially  to  the  vicarious 
nature  of  his  great  work.  It  was  only 
as  he  was  connected  with  a  sinful  race, 
he  himself  being  without  sin,  that  he 
could  appropriately  submit  to  baptism. 
It  prefigured  not  merely  his  death, 
burial,  and  resurrection,  Luke  12  :  50, 
but  also  his  death  to  sin — that  is,  to  the 
sins  of  the  people,  that  were  laid  on 
him — and  his  life  to  righteousness — that 
is,  the  new  life  of  all  his  spiritual  peo- 
ple. It  prefigured  sin,  as  it  were,  re- 
ceiving its  death  and  burial  with  him, 
and  holiness  its  resurrection  and  life, 
CoL  2  :  12,  13;  Eph.  2:5;  Rom.  6  :  3, 
4,  8 ;  Ps.  40  :  12. 

Another  question  is  often  asked, 
What  is  the  relation  of  John's  baptism 
to  apostolic  baptism  ?  They  were 
essentially  one.  The  baptism  of  John, 
commencing  at  the  dawn  of  the  new 
dispensatiouj  was  performed  in  view  rf 
an  approaching  Messiah,  "  saying  to  the 
people  that  they  should  believe  on  him 
who  should  come  after  him"  (Acts 
19  :  4),  "  Repent,  for  the  kingdom  of 
heaven  is  at  hand,"  Matt.  3  :  2.  This 
was  the  first  step  in  the  developmeni 


94 


LUKE  III. 


A.D.  5*6. 


Genealogy  of  Jesus. 

23      AND  Jesus  himself  began  to  be  ™  about  thirty  years 
of  age,  being  (as  was  supposed)  "the  son  of  Joseph, 


'  Num.  4.  3,  35,  9», 
43,  47. 


»  Mt.  13.  55  ;  John  6.  42. 


of  the  ordinance.  As  John's  preaching 
was  the  beginning  of  gospel  preaching 
(Matt.  3  :  2  and  Mark  1:7,  15;  Luke 
3  :  18),  so  his  baptism  was  the  beginning 
of  gospel  baptism.  Not  only  was  Jesus 
baptized  by  John,  but  also  the  apostles, 
80  far  as  we  know,  ch.  7  :  29 ;  John 
1  :  35-40.  Christ's  disciples  baptizing 
in  the  name  of  Jesus  as  the  Messiah 
formed  the  second  step,  John  4  : 2.  And 
the  last  commission  to  baptize  in  tlie 
name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Spirit,  the  final  step 
which  made  the  ordinance  complete  as 
an  institution  of  the  churches  of  Christ, 
Matt.  28  :  19. 

If  it  be  objected  that  the  twelve  dis- 
ciples of  John  at  Ephesus  were  re- 
baptized  by  Paul  (Acts  19  :  5),  it  may 
be  replied  that  Paul  appears  to  inti- 
mate that  they  never  properly  received 
John's  baptism,  for  they  had  never 
heard  of  the  Holy  Spirit  of  which  John 
spoke.  Besides,  they  resided  at  Ephe- 
sus, many  hundreds  of  miles  from  Pales- 
tine, and  it  was  about  twenty -five  years 
after  John's  death.  Hence  they  were 
probably  baptized  by  John's  disciples 
after  his  death,  and  such  baptism  was 
not  valid,  for  the  authority  to  baptize 
was  entrusted  to  John,  and  he  had  no 
right  to  transmit  it  to  others.  And 
besides,  if  the  Holy  Spirit  was  not  re- 
cognized after  Jesus  had  given  his  last 
commission,  such  baptism  could  not 
then  be  regarded  as  fully-developed 
gospel  baptism. 

23-38.  The  Genealogy  op  Jesus. 
Compare  Matt.  1  :  1-17.  This  geneal- 
ogy difiers  from  that  in  Matthew  by 
tracing  the  lineage  of  Jesus  through  the 
line  of  Nathan,  the  son  of  David,  down 
to  Adam ;  whereas  Matthew  gives  the 
line  of  the  kings  of  Judah  t»  David, 
and  extends  the  descent  only  to  Abra- 
ham. Matthew  says,  "  Jacob  begat  Jo- 
seph, the  husband  of  Mary,"  while 
Luke  puts  it,  "  Joseph,  the  son  of  Heli." 
See  below. 

23.  And  Jesns  himself  began  to 
be,  etc.  This  translatiou  is  ungram- 
matical.  It  is  better  to  translate,  Jesus 
himself  was  above  thirty  years   of  age 


when  he  began  his  ministry  Com 
pare  Acts  1:1,  22,  "  began  both  to  do 
and  to  teach."  When  he  began,  or  be 
ginning,  is  explanatory,  and  in  some 
manuscripts  is  placed  immediately  after 
Jesus ;  in  others  at  the  end  of  the  clause. 
In  either  place  it  is  most  natural  to  re- 
fer it  to  his  ministry,  for  Luke  had  just 
narrated  our  Saviour's  baptism,  which 
stands  at  the  commencement  of  Christ's 
public  work.  It  is  also  in  harmony 
with  Luke's  manner,  for  he  had  speci- 
fied the  date  of  the  beginning  of  John's 
ministry,  besides  giving  the  time  of  the 
annunciation  to  Zachariah,  of  that  to 
Mary,  of  the  circumcision,  presentation, 
and  tlie  first  visit  of  Jesus  to  the  temple. 

About  thirty  years  of  age.  It  is 
very  common  for  Luke  to  use  the  word 
about  with  a  specification  of  time,  ch.  1 : 
56 ;  9  :  28 ;  22  :  59 ;  23 :  44 ;  Acts  10  :  3 ; 
compare  Acts  2  :  41 ;  4:4;  5  :  36 ;  19  : 
7.  About  thirty  is  not  here  a  round  or 
general  number,  referring  to  any  year 
within  two  or  three  years  of  thirty,  but 
a  specific  designation  of  time,  meaning 
a  few  months  below  or  rather  above 
thirty.  The  meaning  appears  to  be 
that  Jesus  began  his  ministry  when  he 
was  more  than  thirty  and  less  thau 
thirty-one.  This  accords  with  what  we 
know  of  the  time  of  our  Lord's  birth 
and  baptism.  Thirty  was  also  the  age 
when  Levites  entered  upon  their  public 
services  (Num.  4:3,  47;  1  Chron.  23  : 
3),  and  when  scribes  were  accustomed 
to  enter  upon  their  oflice  as  teachers. 
Perhaps,  as  Van  Oosterzee  remarks,  the 
people  would  not  have  been  disposed  to 
recognize  the  authority  of  a  teacher  who 
had  not  attained  that  age.  However 
that  may  be,  it  was  the  design  of  God 
that  the  Messiah  should  not  enter  upon 
his  public  duties  until  he  had  arrived  at 
the  age  of  thirty. 

Too  much  stress  has  sometimes  been 
laid  upon  the  Levitical  age  of  thirty  for 
the  sake  of  showing  that  Christ  was  in- 
stalled into  his  priesthood  by  his  bap- 
tism. The  facts  are  that  even  the  Le- 
vitical age  differed  (Num.  8  :  24 ;  1 
Chron.  23  :  24),  that  there  was  no  par- 
ticular age  specified  for  entering  uj)ob 


A.  D.  26. 


LUKE  III. 


90 


24  which  was  the  son  of  Heli,  which  was  the  son  of  Matthat, 
which  was  the  son  of  Levi,  which  was  the  son  of  Melchi, 

25  which  was  the  son  of  Janna,  which  was  the  son  of  Jo- 
seph, which  was  the  son  of  Mattathias,  which  was  the 
son  of  Amos,  which  was  the  son  of  Naum,  which  was 

26  the  son  of  Esli,  which  was  the  son  of  Nagge,  which  was 
the  son  of  Maath,  which  was  the  son  of  Mattathias, 
which  was  the  son  of  Semei,  which  was  the  son  of  Jo- 

27  seph,  which  was  the  son  of  Juda,  which  was  the  son  of 
Joanna,  which  was  the  son  of  Rhesa,  which  was  the  son 


the  priesthood,  and  that  baptism  had 
no  special  reference  to  Christ's  jiriest- 
hood,  but  to  his  public  ministry.  With 
almost  as  much  plausibility  it  might  be 
argued  that  Christ's  baptism  had  refer- 
ence to  his  kingship  because  David  was 
thirty  years  old  when  he  began  to  reign, 
2  Sam.  5  :  4. 

Being  (as  was  supposed)  the 
son  of  Joseph.  Being  the  reputed 
son  of  Joseph.  Which  was  should  be 
omitted  in  this  verse  and  throughout 
the  genealogy.  The  son  of  Heli. 
The  son  should  not  be  in  italics,  as  it  is 
implied  in  the  Greek.  The  expression, 
Being  as  ivas  supposed,  seems  to  indi- 
cate that  Luke  had  an  eye  to  the  real 
parentage  of  Jesus,  and  that  he  here 
gives  the  genealogy  of  Mary.  He  was 
the  reputed  son  of  Joseph,  but  really 
the  son  of  Heli.  This  will  appear 
plainer  still  if,  with  some,  we  extend 
the  parenthesis,  and  read,  "Being  (as 
was  supposed  the  son  of  Joseph)  the  son 
of  Heli."  The  grandfather's  name  is 
given  because,  having  no  human  father, 
Heli  was  the  nearest  male  progenitor. 
Mary's  name  is  omitted  because  it  was 
not  common  to  insert  the  names  of  fe- 
males in  genealogical  tables,  and  she 
was  really  represented  legally  by  Jo- 
seph her  husband.  Son  also  is  fre- 
quently used  in  the  wider  sense  of  de- 
scendant. But  if  the  above  interpreta- 
tion should  be  unsa'^^isfactory  to  any,  it 
may  be  said  that  Joseph  might  be  the 
son  of  Heli  in  the  sense  of  son-in-law  ; 
and  better  still,  if  Mary  was  an  only 
child,  and  we  do  not  know  that  she  had 
any  brothers,  then  Joseph  by  marriage 
became  the  legal  son  of  her  father  and 
the  representative  of  his  family,  Num. 
27  :  4 ;  36  :  5-8.  This  would  at  least 
solve  the  question,  which  so  troubled 
the  ancients,  how  Joseph  could  have 
had  two  fathers.      In  further   support 


of  the  view  that  Luke  gives  the  geneal« 
ogy  of  ;Mary  it  may  be  added : 

1.  Luke,  in  the  first  portions  of  his 
Gospel,  gives  greater  prominence  to 
Mary,  while  Matthew  gives  greater 
prominence  to  Joseph.  It  is  most  natu- 
ral, therefore,  to  suppose  Joseph's  gene- 
alogy to  be  given  by  Matthew,  and 
Mary's  by  Luke. 

2.  It  seems  evident  that  Matthew 
gives  Joseph's  genealogy  by  natural 
lineage,  for  so  he  uses  the  word  "  be- 
gat "  in  his  table  until  after  the  exile, 
and  then  the  same  mode  of  expression 
is  continued  until  Joseph.  But  when 
it  comes  to  Jesus,  it  is  no  longer  "  be- 
gat," but "  Joseph  the  husband  of  Mary, 
of  whom  was  born  .Tesus."  As  Matthew 
wrote  for  Jews,  he  would  most  likely 
give  the  legal  genealogy  of  Jesua 
through  the  royal  line  of  David,  show- 
ing that  he  was  the  legal  heir  to  his 
throne.  But  Luke,  writing  for  the  race, 
would  most  likely  give  his  natural  de- 
scent to  Adam,  showing  that  he  was  of 
the  "  seed  of  the  woman,"  and  the  Sa- 
viour of  the  world.  If  Matthew  has 
given  the  official  descent  of  Christ,  then 
the  most  plausible  supposition  is  that 
Luke  has  given  the  natural,  for  why 
have  another  table  except  it  was  to 
show  the  actual  descent  of  Jesus  ? 

3.  The  Messiah  was  to  be  the  son  or 
descendant  of  David  (Acts  2  :  30;  Rom. 
1  :  3),  but  this  could  not  have  been  the 
case  unless  Mary  was  descended  from 
David.  The  language  of  the  angel,  in 
ch.  1  :  32,  implies  that  Mary  was  of  the 
lineage  of  David;  and  the  fact  th-at 
.Joseph  was  "  registered  with  Mary  his 
espoused  wife"  (ch.  2  :  5)  at  Bethlehem 
seems  to  indicate  that  Mary  represented 
a  family  of  David.  Unless,  therefore, 
Luke's  table  presents  the  natural  lineage 
of  Mary,  the  descent  of  Jesus  according 
to  the  flesh  is  not  given  in  the  Ne\» 


96 


LUKE  III. 


A.D.  36 


•  Zee.  12.12, 
p2  Sam.  6.  14;  1 
Chr.  3.  5, 


of  Zorobabel,  which  was  the  son  of  Salathiel,  which 

28  was  the  son  of  Neri,  which  was  the  son  of  Melchi, 
which  was  the  son  of  Addi,  which  was  the  son  of  Cosam, 
which  was  the  son  of  Elmodam,  which  was  the  son  of 

29  Er,  which  was  the  son  of  Jose,  which  was  the  son  of 
Eliezer,  which  was  the  son  of  Jorim,  which  was  the  son 

30  of  Matthat,  which  was  the  son  of  Levi,  which  was  the 
son  of  Simeon,  which  was  the  son  of  Juda,  which  was 
the  so?}  of  Joseph,  which  was  the  son  of  Jonan,  which 

31  was  the  son  of  Eliakim,  which  was  the  son  of  Melea, 
which  was  the  son  of  Menan,  wliich  was  the  son  of 
Mattatlia,  which  was  the  son  of  "Nathan,  p which  was 

32  the  son  of  David,  i  which  was  the  son  of  Jesse,  which 
was  the  son  of  Obed,  which  was  the  son  of  Booz,  which   i  Euth.  4. 18-22:  l 
was  the  son  of  Salmon,  which  was  the  son  of  Naasson,      ^^^-  ^-  ^^'  ^^°- 

33  which  was  the  son  of  Aminadab,  which  was  the  son  of 
Aram,  which  was  the  son  of  Esron,  which  was  the  son 

34  of  Phares,  which  was  the  son  of  Juda,  which  was  the 
son  of  Jacob,  which  was  the  son  of  Isaac,  which  was 

the  son  of  Abraham,  which  was  the  son  of  "^Thara,   'Ge.  11.24, 2«. 

35  which  was  the  so7i  of  Nachor,  which  was  the  son  of 
Saruch,  which  was  the  son  of  Ragau^  which  was  the 
son  of  Phalec,  which  was  the  son  of  Heber,  which  was 

36  the  son  of  Sala,  'which  was  the  son  of  Cainan,  which  'Ge.  11. 12. 

was  the  son  of  Arphaxad,  'which  was  the  son  of  Sem,   '^®-^;„^'  ®*°-!  **■ 
which  was  the  son  of  Noe,  which  was   the  so7i  of 

37  Lamech,  which  was  the  son  of  Mathusala,  which  was 
the  son  of  Enoch,  which  was  the  son  of  Jared,  which 


10,  etc. 


Testament — a  conclusion  which  we  can- 
not accept ;  for  it  was  equally  as  im- 
portant, in  order  to  prove  his  sonship  to 
David,  that  his  natural  as  well  as  his 
legal  descent  should  be  traced  to  him. 

The  names  Zorobabel  and  Sala- 
thiel (ver.  27)  are  not  to  be  regarded 
as  the  persons  of  the  same  names  given 
by  Matthew  (1  :  12)  and  mentioned  in 
Ezra  3:2;  Neh.  12  :  1.  Their  position 
in  the  two  tables  points  to  persons  bear- 
ing the  same  names,  but  living  at  differ- 
en't  times.  The  mere  identity  of  names 
is  no  proof  that  they  were  the  same 
persons,  any  more  than  that  Enoch, 
Methusa"!,  and  Lamech,  descendants 
of  Cain  (Gen.  4  :  17,  18),  were  the  same 
as  Enoch,  Methuselah,  and  Lamech,  the 
descendants  of  Seth,  Gen.  5  :  21,  25. 
Contemporaries  of  the  same  name  were 
common ;  thus,  Joram  and  Joash,  kings 
of  Israel,  and  Joram,  or  Jehoram,  and 
Joash,  kings  of  Judah,  2  Kings  8  :  16, 
23,  24 ;  18  :  9,  10.  Compare  author's 
Harmony,  note  on  ^  3. 


We  must  suppose  that  both  Matthew 
and  Luke  took  their  genealogies  from 
the  family  records,  and  that  they  fol- 
lowed them  in  their  minutest  particu- 
lars. Had  they  departed  in  the  least 
from  the  originals,  it  would  have  been 
detected  by  the  contemporary  Jews,  and 
the  authenticity  of  their  narrative 
would  have  been  weakened  just  so 
much  in  their  estimation.  Difficulties 
of  difference  between  the  two  genealo- 
gies, even  though  they  could  not  be 
solved,  are  chargeable,  not  upon  the 
evangelists,  but  upon  the  obscurity  of 
the  original  records,  upon  which  the 
Jews  were  gccustomed  to  depend.  The 
accuracy  of  Christ's  descent  was  virtu- 
ally acknowledged  by  them,  since  the 
ancient  Jews  never  disputed  the  actual 
descent  of  Jesus  from  David.  The 
carrying  back  of  the  genealogy  by  Luke 
to  Adam  corresponds  with  the  univer- 
sality of  his  gospel. 

36".  Cainan.  Not  fimnd  in  the  orig- 
inal Hebrew  in   Gen.  11  ;  12,  13,  bat 


A.  O.  26. 


LUKE   HI. 


97 


was  fhe  son  of  Malclce.l,  which  was  the  so?  of  Ciiiiian, 
38  which  was  the.  so7i  of  Enos,  which  was  the  son  of  Seth, 

which  was  the  son  of  Adam,  "which  was  the  son  of    ° ^;*'- }•  ^^i ^^ i ^- '» 

^1  '  2  :  Is.  64.  8. 

God. 


found  in  the  Septuagint  version,  which 
L'lke  followed  ;  or  perhaps  he  took  his 
account  from  family  records.  Differ- 
ences in  the  forms  of  names,  in  the  Re- 
vised version,  result  from  a  better  text, 
or  from  giving  those  familiar  in  the 
Old  Testament. 

38.  Atlam,  the  son  of  God,  by 
creation.  Thus  Jesus  was  shown  to  be 
the  Son  of  God,  not  only  by  miraculous 
conception,  in  which  divinity  was  united 
to  humanity,  but  also  in  his  human 
descent  through  Adam  to  God.  Similar 
to  Adam,  he  had  a  body  prepared  by 
God  himself.  We  have  here  an  addi- 
tional evidence  that  Luke  has  given  the 
natural  lineap-e  of  Jesus  through  Mary. 


Remarks. 

1.  The  gospel  comes  to  us  as  historic 
truth,  ver.  1 ;  ch.  1  :  3,  4 ;  Tit.  1  :  13, 
14 ;  2  Pet.  1  :  16. 

2.  Ministers  are  called  of  God.  Re- 
tirement in  early  life  often  gives  a  fit- 
ting opportunity  for  preparing  for  great 
future  usefulness,  ver.  2 ;  2  Cor.  5  :  20 ; 
I   John    4  :  6;    2  Sam.   7:8;    Amos 

7  :  15. 

3.  The  proper  preaching  of  baptism 
implies  the  preaching  of  repentance. 
The  former  naturally  follows  and  pre- 
figures the  latter,  ver.  3 ;  Acts  2  :  38 ; 
Rom.  6  :  4. 

4.  Christ  is  a  King.  As  his  kingdom 
is  spiritual,  a  spiritual  preparation  is 
necessary,  ver.  4 ;  ch.  24  :  47 ;  Rom.  14  : 
14,  17. 

5.  The  gospel  is  the  great  leveller,  and 
at  the  same  time  the  great  elevator,  of 
human  character,  ver.  5;  ch.  18  :  14; 
Isa.  2  :  17  ;  2  Cor.  10  :  5. 

6.  The  gospel  is  for  all ;  and  all  shall 
see  Christ,  either  as  a  personal  or  as  a 
neglected  Saviour,  ver.  6;  Phil.  2  :  9- 
11;  Rev.  1  :7. 

7.  The  most  wicked  have  their  com- 
punctions of  conscience;  these,  if  un- 
heeded, will  make  their  condemnation 
the  greater,  ver.  7;  Matt.  27  :  3 ;  Afts 

8  :  24. 

8.  Outward  conditions,  such  as  birth, 

9 


Christian  friends,  transient  sorrow,  a 
profession  of  religion,  will  not  save  one, 
ver.  8  ;  ch.  13  :  3,  5. 

9.  Every  sinner  has  at  least  one 
warning.  The  axe  is  first  laid  at  the 
root.  No  fruitless  soul,  however  ex- 
alted, will  be  spared,  ver.  9 ;  Prov.  1  : 
24-26 ;  John  3  :  18,  19 ;  2  Cor.  5  :  10. 

10.  The  renunciation  of  darling  sins, 
and  the  forsaking  of  cherished  wicked 
practices,  are  among  the  best  fruits  of 
repentance,  vers.  10-14 ;  Jer.  36  :  7 ; 
Ezek.  18  :  27. 

]  1.  If  persons  fall  into  the  abuses  of  a 
lawful  calling,  they  fail  of  presenting 
an  important  fruit  of  repentance,  vers. 
10-14;  Dan.  4:  27. 

12.  True  repentance  includes  a  sense 
of  personal  pollution  and  guilt,  vers.  7- 
14 ;  Ps.  61  :  2-4 ;  Isa.  64  :  6 ;  Dan.  9  : 
20;  Acts  2  :  37;  1  Tim.  1  :  13. 

13.  True  repentance  is  connected 
with  a  view  of  God's  mercy  in  Christ, 
vers.  7-16  ;  ch.  1  :  76-78  ;  Isa.  53  :  4-6  ; 
1  Tim.  1  :  15. 

14.  Christ  is  the  dispenser    of  the 
Spirit  and  of  spiritual  gifts,  ver.  16 
John  16  :  7. 

15.  Christ  is  the  great  Winnower, 
separating  the  righteous  from  the  wick 
ed.  The  work  is  already  commenced 
It  will  be  thoroughly  completed  at  the 
judgment,  ver.  17  ;  Matt.  10  :  34  -36 
25  :  31-46 ;  John  5  :  22. 

16.  Gospel  preaching  includes  threat- 
enings  as  well  as  promises.  John,  in 
preaching  the  gospel,  enforced  whatever 
truth  prepared  the  way  for  Christ,  ver. 
18 ;  Col.  1  :  28.  "  The  preacher  who 
leads  men  truly  to  repent  must  faith- 
fully rebuke  their  distinctive  and  indi- 
vidual sins." 

17.  The  preacher,  and  indeed  every 
Christian,  should  strive  to  please  God, 
though  they  displease  men,  ver.  19 ; 
Lev.  19  :  17 ;  Gal.  1  :  10. 

18.  All  who  do  not  repent  are  adding 
sin  to  sin,  ver.  20 ;  2  Tim.  3  :  13. 

19.  As  Christ  indicated  his  connection 
with  the  race, and  especially  with  his  fol- 
lowers, by  his  baptism,  so  by  baptism  we 
indicate  our  connection  with  him,  ver. 
21 ;  Matt.  3  :  15  ;  Gal.  3  :  27  ;  Col.  2  :  12. 


98 


LUKE  IV. 


A.  D.  27, 


The  irmpfaiion  if  Jr.vi.9. 

TV.    AND  "  Jesus,  being  full  of  the  Holy  Spirit,  returned 
from  Jordan,  and  "  was  led  by  the  Spirit  into  the  wil- 

"ver.  11;  ch.  2.  27 ;  1  Ki.  18.  12;  Eze.  11.  1,24;  40.2;  43.  5. 


'Mt.  4.  I;   Mk 
1.  12,  13. 


20.  Like  Jesus,  his  followers  should 
receive  baptism  with  a  heart  in  commu- 
nion with  God,  ver.  21  ;  Acts  10  :  47. 

21.  Christians  should  possess  the 
dove-like  spirit  of  Christ,  gentleness, 
harmlessness,  love,  and  purity,  ver.  22 ; 
Matt.  10  :  16 ;  Gal.  5  :  22. 

22.  How  many  wonders  attest  that 
Jesus  was  truly  the  Wonderful ! — The 
angels  and  the  star  at  his  birth,  the  de- 
scending Spirit  and  the  witnessing 
Father  at  his  baptism,  ver.  22. 

23.  Heaven  is  opened  to  us  by  the 
Son,  vers.  21,  22 ;  John  1  :  51 ;  14  :  6. 

24.  Let  us  accept  of  Christ  as  our 
Mediator  and  love  him  who  is  accepted 
and  loved  by  the  Father,  ver.  22 ;  John 
5  :  23 ;  1  Tim.  2  :  5. 

25.  Jesus  made  the  age  of  thirty  sig- 
nificant as  the  beginning  of  his  public 
ministry.  A  minister  at  that  age  should 
be  fully  equipi^ed  for  his  work,  ver.  23. 

26.  Christ  is  the  centre  of  history. 
Toward  him  all  things  converged  before 
his  coming,  and  since  then  his  influence 
lias  gone  forth  upon  all  things,  vers. 
2.3-38. 

27.  How  fleeting  is  human  life !  How 
earthly  memories  depart!  How  few 
names  are  handed  down  to  posterity ! 
Let  us  see  to  it  that  our  names  are  writ- 
ten in  heaven,  vers.  23-38 ;  ch.  10  :  20 ; 
Phil.  4  :  3. 

28.  The  Bible  reveals  the  origin  and 
unity  of  the  race,  vers.  23-38. 

29.  We  should  see  to  it  that  we  can 
trace  our  genealogy  spiritually  up 
through  Christ  to  God,  ver.  38;  Rom. 
8  :  15-18. 

CHAPTER  IV. 

Luke  now  proceeds  to  relate  the  con 
flict  of  Jesus  witli  Satan  and  his  triumph 
over  him,  vers.  1-13 ;  the  beginning  of 
his  public  ministry  in  GaUlee,  14,  15; 
his  first  rejection  at  Nazareth,  16-30; 
Ills  teaching  and  healing  at  Capernaum, 
31-41 ;  and  his  first  missionary  tour 
throughout  Galilee. 

1-13.  The  Temptation  of  Jesus, 
Matt.  4:1-11;  Mark  1  :  12,  13.  Mark 
>nly  makes  a  brief  but  vivid  reference ; 


Matthew  and  Luke  are  about  equally 
full,  but  distinct.  The  third  temptation 
with  Matthew  is  the  second  with  I  uke, 
and  the  reverse.  The  order  of  JIatthew 
is  to  be  preferred,  as  it  more  carefully 
indicates  the  order  of  time  and  ob- 
serves a  more  natural  climax.  Mat- 
thew (4:1)  and  Luke  (4:1)  state  gener- 
ally that  Jesus  was  led  by  the  Spirit  into 
the  wilderness.  Mark  (1  :  12)  vividly 
brings  to  view  the  impelling  power  of 
the  Spirit :  driveth  him,  urged  him  on. 
Matthew  (4  :  3)  has  stone  and  bread  in 
the  plural ;  Luke  (4  :  3)  has  them  in 
the  singular.  The  evangelists  may  be 
giving  the  sense  and  not  the  exact  words 
of  Satan,  or  we  may  suppose  Satan  to 
have  first  said,  Command  the,$e  stones  to 
be  made  (literally)  loaves  of  bread,  and 
then,  pointing  to  a  particular  stone,  to 
have  said,  "  Command  this  stone  that  it 
be  made  bread."  The  quotation  from 
Deut.  8  :  3  is  given  more  fully  by  Mat- 
thew (4  :  4)  than  by  Luke  (4:4);  but 
that  from  Pe.  91  :"ll,  12,  is  fuller  in 
Luke  (4  :  10,  11)  than  m  Matthew  (4  : 
6).  The  meaning  in  both  is  the  same. 
So  also  Luke  (4:6,7)  gives  the  language 
of  Satan  more  at  length  than  Matthew 
(4  :  9).  The  evangelists  may  have  been 
aiming  to  give  the  sense  rather  than  the 
precise  words  in  their  exact  order.  Such 
variations  show  that  they  did  not  copy 
from  one  another.  Since  they  present 
no  discrepancy,  they  are  evidences  to 
the  independence  and  truthfulness  of 
their  narratives.  Other  difierences  will 
be  noted  below. 

1.  Jesus,  being  fuH  of  the  Holy 
Spirit,  just  received  at  his  baptism, 
was  fully  prepared  for  his  public  minis- 
try and  for  the  temptation  which  it  was 
necessary  to  undergo  before  entering 
upon  it.  Compare  1  Cor.  10  :  13.  This 
important  fact  is  only  mentioned  by 
Luke.  Returned  "from  Jordan. 
Rather, /rowi  the  Jordan.  See  on  ch.  3  : 
3.  According  to  Mark  (1  :  12),  this  was 
"  immediately  "  after  his  baptism.  Led 
by  the  Spirit.  Literally,  in  the  Spirit ; 
in  the  fulness  and  under  the  power  of  the 
Holy  Spirit  he  was  led  into  the  wil- 
derness.  Some  suppose  it  to  have  been 


A.  D.  27. 


LUKE  IV. 


99 


2  dcrness,  being  forty  days  *  tempted  of  the  devil.   And 


«  Ge.  3.  15 ;  Heb.  2. 
'in  those  days  he  did  eat  nothing;  and  when  they   tEx.'34.  28;  Deu. 
3  were  ended  he  afterward 'hungered.     And  the  devil      9.  9 ;  i  Ki!  19. 8. 

'  Heb.  2.  14. 


east  of  the  Jordan,  but  since  it  is  styled 
"  the  wilderness,"  without  further  speci- 
fication, it  was  probably  the  wilderness 
of  Jordan  west  of  Jericho,  ch.  3 :  2.  This 
is  still  one  of  the  most  dreary  and  deso- 
late regions  of  the  whole  country.  The 
wildness  of  certain  parts  of  it  is  strik- 
ingly indicated  by  Mark,  "  He  was  with 
the  wild  beasts."  The  mountain  Qua- 
rantania,  in  this  wilderness,  so  called 
from  the  forty  days  of  fasting,  which 
tradition  has  marked  as  the  site  of  the 
temptation,  is  described  by  Robinson  as 
"  an  almost  perpendicular  wall  of  rock 
twelve  to  fifteen  hundred  feet  above  the 
plain."  "  The  side  facing  the  plain  is 
as  perpendicular,  and  apparently  as 
high,  as  ;he  rock  of  Gibraltar." — Dr. 
Thomson,  Land  and  Book,  vol.  ii.,  p. 
450.  "  Trench  reminds  us  that  Adam 
was  tempted  in  a  garden,  and  by  his  fall 
turned  the  world  into  a  wilderness. 
Christ  takes  up  the  battle  where  Adam 
left  it,  in  a  wilderness,  and  by  his  victory 
converts  the  world  into  agarden." — Dr. 
F.  Johnson. 

2.  Beingforty  days  tempted,  etc. 
It  is  better  to  connect  this  verse  more 
closely  with  the  preceding,  placing  a 
comma  after  "forty  days"  instead  of 
after  "wilderness,"  thus:  led  in  the 
Spirit  into  the  wilderness  forty  days, 
tempted  by  the  devil.  The  most  natural 
meaning  is  that  Jesus  was  lander  the 
power  of  the  Spirit,  and  also  tempted 
during  the  forty  days.  The  language 
in  Matt.  4  :  3  does  not  necessarily  indi- 
cate the  first  assault  of  Satan.  Those 
recorded  by  Matthew  and  Luke  were 
doubtless  the  most  signal  assaults  of 
the  tempter.  Forty  is  a  significant 
number  in  its  scriptural  usage  with 
reference  to  sin.  Gen.  7:4;  Num.  14  : 
34;  Deut.  9:18;  25:3;  Ezek.  4:6; 
29  :  II.  To  tempt  here  means  to  entice 
or  solicit  to  sin. 

The  devil.  The  name  means  a  tra- 
ducer,  a  false  accuser,  and  answers  to 
Satan  of  the  Old  Testament,  which 
means  adversary.  Job  1:6;  Zech.  3  :  1. 
There  is  but  one  devil.  In  all  passages  in 
tlie  common  version  where  "devils"  or 
a  "  devil "  occurs  the  meaning  is  demons 
or  a  demon — that  is,  inferior  evil  spirits 


under  the  direction  and  control  of  the 
devil.  Both  Satan  and  the  demons  were 
probably  once  angels  of  light,  2  Pet.  2  : 
4;  Jude  6.  The  Scriptures  frequently 
speak  of  him  as  a  personal  agent, 
ascribing  attributes  and  acts  to  him, 
John  8  :  44;  14  :  30;  2  Cor.  11  :  3,  14, 
15;  Eph.  6:  11,  12;  1  Pet.  5:8,  9;  1 
John  3:8;  Rev.  2:10;  3:9;  20  :  10. 
Whether  he  appeared  in  visible  form  is 
not  stated,  though  fairly  implied.  The 
acts  ascribed  to  him  render  it  probable 
that  the  devil  appeared  in  a  bodily 
form,  and  possibly  as  an  angel  of  light, 
2  Cor.  11  :  14. 

In  those  days,  the  forty,  he  ate 
nothing.  Luke  alone  makes  this  defi- 
nite statement,  showing  that  Jesus  ob- 
served a  total  abstinence  from  all  food 
Compare  similar  fasting  of  Moses  and 
Elijah,  Deut.  9 :  18 ;  1  Kings  19 : 8.  And 
when  they  were  ended  he  after- 
ward hungered.  Afterward  is  not 
necessary,  and  should  be  omitted  ac- 
cording to  the  highest  critical  author- 
ities. A  high  state  of  spiritual  enjoy- 
ment will  render  a  person  for  a  time 
independent  of  the  common  necessities 
of  life.  Jesus,  with  his  perfect  bodily 
organism  and  his  holy  nature  full  of 
the  Holy  Spirit,  appears  to  have  been 
in  such  a  state  as  to  be  quite  insensible 
to  the  demands  of  appetite  until  the 
forty  days  were  ended.  Then,  accord- 
ing to  the  design  of  the  Spirit,  he  hun- 
gered, doubtless  with  all  the  inten.sity 
that  such  long  fasting  would  naturally 
produce.  Thus,  it  became  him  as  a 
man,  the  second  Adam,  to  be  tempted 
and  to  overcome.  As  a  man  there  was 
a  possibility  of  falling;  as  God-man 
there  was  no  possibility.  The  human 
soul  of  Jesus  was  free  from  all  tendency 
to  evil ;  he  could,  therefore,  be  tempted 
only  from  without.  Yet  he  "  was  in  all 
points  tempted  like  as  we  are,  yet  with- 
out sin,"  Heb.  4 :  15.  But  since  he  could 
not  be  tempted  through  evil  desires,  he 
was  tempted  through  the  senses;  and 
that  Satan  might  bring  his  temptations 
the  more  thoroughly  to  bear,  Jesus  hun- 
gered, he  felt  the  strong  cravings  of  ap- 
petite necessarily  resulting  from  long 
fasting.     He  was  worn  and  weak  foi 


100 


LUKE  IV. 


A.  D.  27. 


said  unto  him,  If  thou  be  the  Son  of  God,  commahd 

4  this  stone  that  it  be  made  bread.   And  Jesus  answered 

him  saying,  'It  is  written,  That  man  shall  not  live  by   'Ex.  23.  2.5;  Deu. 
bread  alone,  but  by  every  word  of  God.  ^' '" 

5  And  the  devil,  taking  him  up  into  an  high  mountain, 


vrant  of  food,  thus  presenting  a  rare 
opportunity  for  Satan  to  bring  upon 
him  liis  strongest  and  most  artful  temp- 
tations. 

.5.  .Fesus  is  now  exposed  to  the  three 
forms  of  temptation,  the  lust  of  the 
Hesh,  the  lust  of  the  eye,  and  the  pride 
of  life,  1  John  2  :  16.  They  run  par- 
allel with  the  temptation  of  our  first 
parents  in  the  garden,  Gen.  3  :  6.  In 
the  first,  Jesus  is  tempted  to  unbelief 
and  selfishness ;  in  the  second,  to  am- 
bition and  idolatry ;  and  in  the  third,  to 
presumption  and  vanity. 

If  thou  be  the  Sou  of  God.  The 
original  is  worthy  of  careful  study.  Son 
is  emphatic,  but  has  not  the  article  be- 
fore it,  as  in  the  title  The  Son  of  God, 
Bo  often  applied  to  tlie  Messiah.  The 
tempter  thus  lays  em])hasis,  not  on  his 
Messiahship,  but  on  his  Sonship.  The 
expression  is  equivalent  to  Jf  thou  be 
God's  Son,  hence  possessed  of  extraor- 
dinary and  supernatural  powers,  etc. 
It  may  have  some  reference  to  the  dec- 
laration at  his  baptism,  "  Thou  art  my 
beloved  Son."  The  devil  may  liave 
been  himself  in  doubt  about  the  Mes- 
siahship of  Jesus,  though  no*^  about  his 
Sonship.  If  thuu.  He  woukl  have 
liira  doubt  the  reality  of  his  Sonship, 
and  also  distrust  his  Fatlier.  As  if  he 
had  said,  "  Use  the  means  at  your  dis- 
posal to  supply  your  wants,  instead  of 
depending  on  God,  wliora  you  call  your 
Father,  but  who  appears  to  have  for- 
gotten you:  command  that  this  stone — 
pointing  to  some  particular  stone — be 
made  bread,  and  thus  you  will  satisfy 
your  hunger  and  at  the  same  time  give 
evidence  of  your  Sonship."  Thus  the 
tempter  would  lead  him  both  to  dis- 
triist  God  and  exercise  a  selfish  princi- 
ple. The  temptation  addressed  to  Jesus 
was  much  stronger  than  that  addressed 
to  our  first  parents,  since  they  had  all 
the  fru  t  of  the  garden,  except  of  one 
tree,  at  their  disposal. 

4.  It  is  writteu.  It  is  remarkable 
that  all  the  quotations  with  which  Je- 
sus rebufis  Satan  are  from  Deuteronomy, 
and  withia  the  compass  of  a  few  verses. 


Monod  sees  in  Jesus  the  true  Israel  of 
which  the  nation  was  a  type.  As  Jesua 
is  tempted  as  a  man,  so  does  he  meet 
every  temptation  exactly  as  any  one 
else  might  meet  it,  by  the  simple  and 
appropriate  use  of  God's  word.  To  have 
performed  a  miracle  would  have  been 
contrary  to  his  uniform  principle  of 
action.  With  him  miracles  were  for 
the  honor  of  his  Father,  for  the  good 
of  others,  and  for  confirming  his  mis- 
sion and  doctrine ;  he  never  performed 
one  to  defend  or  relieve  himself.  Matt. 
20  :  28 ;  26  :  53,  54.  As  a  prophet  he 
had  been  led  by  the  Spirit  to  fasting, 
and  it  became  him  to  wait,  and  not  ito 
relieve  himself  by  a  miracle  unless  di- 
vinely directed. 

Man  shall  not  live,  etc.  In  the 
passage  here  cited  (Deut.  8  :  3)  Moses 
tells  the  people  that  God,  by  giving  them 
manna,  had  taught  them  that  life  could 
be  sustained,  not  only  by  bread,  but  by 
anything  he  might  appoint  for  that  pur- 
pose. And  Jesus,  in  quoting  it,  shows 
his  reliance  on  his  heavenly  Father's 
care,  and  his  determination  to  seek  no 
means  to  sustain  life  but  such  as  God 
should  appoint. 

By  every  word  of  God.  Abbrevi- 
ated quotation  according  to  the  sense. 
These  words  are  omitted  liy  Westcott 
and  Ht)rt,  and  by  recent  English  ver- 
sions. To  complete  the  idea,  they  may 
have  been  transferred  from  Matt.  4  :  4, 
by  an  early  copyist.  The  idea  is, 
man  shall  live  on  whatever  God  may 
appoint,  and  by  whatever  means  he 
pleases,  John  4  :  32,  34.  Jesus  makes 
no  reference  to  his  divine  Sousliip.  He 
was  not  called  upon  to  prove  that  to 
Satan,  much  less  to  perform  a  miracle 
at  his  suggestion.  Yet  throughout  these 
temptations  he  acts  as  the  Son  of  God, 
but  speaks  with  all  the  humility  and 
with  all  the  holy  and  unselfish  principle 
becoming  to  the  Son  of  man.  As  Satan 
tempted  Jesus  through  the  bodily  appe- 
tite, so  he  approaches  men  everywhere ; 
and  thus  drunkards,  gluttons,  and  de- 
bauchees become  his  prey. 

5.  This  second  temptation  is  the  third 


A..  D.  27 


LUKE  IV. 


101 


showed  unto  him  all  the  kingdoms  of  the  world  in  a 

6  moment  of  time.     And  the  devil  said  unto  him,  All 
this  power  will  I  give  thee,  and  the  glory  of  them  : 

for  ''that  is  delivered  unto  me  ;  and  to  whomsoever  I   'i'i'^^p^^*  '■  '■*; 

7  will  I  give  it.     If  thou  therefore  wilt  worship  me,  all      Rev.  i3.  2,  7,'  lo-' 

8  shall  be  thine.     And  Jesus  answered  and  said  unto      20 ;  beu.  6.  13. 
him,  Get  thee  behind  me,  Satan :  for  it  is  written, 

Thou  shalt  worship  the  Lord  thy  God,  and  him  only 
shalt  thou  serve. 


and  last  in  Matthew,  which  is  doubtless 
the  correct  ord«r,  since  Matthew  gives 
the  notes  of  succession  and  time ;  and 
this  is  the  severest  temptation,  and  the 
most  open  display  of  satanic  craft  and 
power.  Luke  follows  the  order  and 
position  of  places,  the  desert,  the 
mountain,  the  temple.  "  Perhaps  this 
order  is  intended  to  suggest  that  tempta- 
tion will  find  a  man  in  solitude,  amid 
the  sublimest  scenes  of  nature,  and  even 
in  the  house  of  God."  Taketh  him 
up.  Ra,ther,  Leadeth  him  up.  A  high 
mountain.  This  is  omitted  by  some 
of  the  oldest  manuscripts,  but  is  found 
in  others  and  in  ancient  versions.  What 
mountain  cannot  be  determined.  Some 
suggest  Nebo,  from  one  of  whose  sum- 
mits—namely, Pisgali— Moses  had  a  view 
of  the  promised  land,  Deut.  34  :  1-4. 
Others  suggest  the  Mount  of  Olives  or 
one  of  the  high  summits  north  of  Jeri- 
cho. Tradition,  with  some  probability. 
Bays  Mount  Quarantania,  on  the  north- 
ern boundary  of  the  plain  of  Jericho. 

All  the  kingdoms  of  the  ^vorld, 
of  the  habitable  world,  applied  to  the 
iloman  empii'e  (ch.  2  :  1)  and  to  the 
world  as  known  to  the  ancients,  Rom. 
10  :  18.  Not  merely  Palestine,  but  also 
the  heathen  world,  over  which  Satan 
exercised  spiritual  dominion.  Fi'om 
the  lofty  elevation  the  kingdoms  or 
tetrarchies  of  Palestine  and  adjacent 
regions  could  be  seen,  and  the  more 
distant  empires  of  the  world  might  bo 
suggested  by  the  tempter.  The  force 
of  the  words,  showed  him  all,  etc., 
rather  demands  that  these  kingdoms 
should  have  come  up  before  his  vision. 
That  there  was  something  supernatural 
in  this  agrees  with  tlie  words  in  a 
moment  of  time,  which  fact  is  re- 
corded by  Luke  alone.  The  suddenness 
of  the  view  added  much  to  the  power 
of  the  temptation. 

6.  All  this  pow  er,  thrones,  domin- 


ions, empires.     The  glcry  of  them, 

crowns,  palaces,  gardens,  armies,  riches. 
For    that  is   delivered  unto   me. 

Rather,  For  it  has  been  delivered  to  me. 
Luke  alone  records  this.  Satan  now 
appears  in  his  character  as  "  the  prince 
of  this  world,"  John  12  :  31 ;  14  :  30; 
16  :  11 ;  2  Cor.  4:4.  He  showed  him- 
self also  the  father  of  lies  (John  8  :  44), 
for  he  had  nothing  but  usurped  power ; 
the  kingdoms  of  the  world  were  not  his 
by  right,  but  Christ's  (Ps.  2  :  8),  and 
therefore  he  could  not  give  them.  Yet 
there  was  enough  truth  in  the  falsehood 
to  make  it  insidious. 

7.  If  thou  therefore  wilt  Avor- 
ship  me,  do  me  homage,  acknowledg- 
ing my  authority  and  my  right  to  give 
thee  the  kingdoms  of  the  world.  This 
would  be  renouncing  God  and  transfer- 
ring allegiance  to  Satan.  The  meaning 
is  well  expressed  by  toorship  me.  Jesus 
is  thus  tempted  to  secular  power  and 
ambition,  to  become  a  temporal,  worldly, 
and  a  false  Messiah,  and  also  to  devil- 
worship  and  idolatry.  So  the  tempta- 
tion to  worldliness,  to  pomp  and  show, 
comes  to  us  as  individuals,  and  to 
churches.  Never  perhaps  stronger  than 
now,  and  in  America. 

8.  Jesus  instantly  repels  the  thought 
and  Satan,  the  author  of  it.  Get  thee 
behind  me,  Satan.  This  should  be 
omitted  according  to  the  best  manu- 
scripts and  the  highest  critical  authori- 
ties. It  is  found  in  Matt.  4  :  10,  from 
which  it  seems  to  have  been  transferred 
into  Luke  by  a  later  hand.  Satan, 
after  this  repulse,  can  no  longer  doubt, 
if  he  did  before,  the  Messiahship  of 
.Tesus ;  after  this,  demons  always  knew 
him.  Jesus  again  answers  as  a  man, 
and  appeals  to  Scripture,  citing  Deut. 
6  :  13:  Thou  shalt  worship  the 
Lord  thy  God,  etc.,  quoted  from  the 
Septuagint  version,  with  tne  allowable 
variation  of  toorship  for  fear,  to  corre- 


102 


LUKE  IV. 


A.  D.  27 


9      « And  lie  brouglit  him  to  Jerusalem,  and  set  him  on   *^}K  i 
a  pinnacle  of  the  temple,  and  said  unto  him,  If  thou  ' 

be  the  Son  of  God,  cast  thyself  down  from  hence :  for 

10  it  is  written.  He  shall  give  his  angels  charge  over 

1 1  thee,  to  keep  thee :  and  in  their  hands,  they  shall  bear 
thee  up,  lest  at  any  time  thou  dash  thy  foot  against  a 

12  stone.      And  Jesus  answering  said  unto  him,  It  is 
said,  Thou  shalt  not  tempt  the  Lord  thy  God. 


5;   Ps.91 
Deu.  6. 16. 


epond  with  the  words  of  Satan.  Only 
is  not  expressed  in  the  original  Hebrew, 
but  is  fairly  implied. 

9.  The  second  temptation,  according 
to  Matthew.  He  brought  him  to 
Jerusalem.  Perhaps  the  devil  bore 
away  Jesus,  as  the  Spirit  of  the  Lord 
caught  away  Philip,  Acts  8  :  30.  Jesus 
permitted  Satan  to  exercise  great  power 
over  him.  While  the  language  both 
here  and  in  Matthew  seems  to  require 
more  than  an  inward  revelation  or 
vision,  an  actual  going  from  place  to 
place,  it  does  not  necessarily  determine 
whether  the  devil  did  or  did  not  trans- 
port him  through  the  air.  He  brought 
him  into  Jerusalem.    See  on  ch.  2  :  22. 

A  (the)  pinnacle  of  the  temple, 
some  high  point  of  the  temple  buildings 
well  known  by  that  name.  The  Greek 
word  translated  pinnacle  means  liter- 
ally a  winglet,  and  is  applied  to  a  wing- 
shaped  or  pointed  structure,  a  gable  or 
pointed  roof.  It  was  probably  either 
Solomon's  porch,  on  the  east  side,  which 
overlooked  the  valley  of  Jehoshaphat 
or  Kidron,  or  the  elevation  of  the  middle 
portion  of  the  southern  portico,  looking 
down  at  a  fearful  height  of  about  six 
hundred  feet  into  the  valley  of  Hinnom. 
The  latter,  which  Josephus  describes  as 
a  dizzy  height,  is  the  most  probable. 
For  further  on  the  temple,  see  on  ch.  1  : 
fp.  The  word  translated  temple,  both 
here  and  in  Matthew,  means  the  whole 
sacred  enclosure  or  temple  buildings. 

If  thou  be  the  Son  of  God.  See 
onver.  3.  Cast  thyself  down.  Satan 
would  now  tempt  Jesus  on  the  side  of 
that  confidence  in  his  Father  which  he 
had  expressed  (ver.  4),  inducing  him  to 
presume  upon  it,  and  thence  lead  him 
into  vain  display  and  vanity.  The 
temptation  was  to  presumption  and 
^niritual  pride.  Having  been  repulsed 
\>Y  the  word  of  God,  Satan  essays  to  use 
<ae  same  weapon  in  overcoming  Jesus. 

K  thou  be  the  Son  of  God,  cast  thy- 


self down  from  this  dizzy  height :  it  can- 
not hurt  thee,  for  thou  art  under  thy 
Father's  care,  and  it  is  in  accordance 
with  his  will ;  for  it  is  written,  etc.  It 
will  be  also  a  miracle  worthy  of  thee, 
and  a  striking  proof  of  thy  Sonship, 
and  becoming  known  will  attract  the 
people  after  thee." 

10,  11.  He  shall  give  his  angels 
charge.  This  passage  (Ps.  91 :  11, 12) 
expresses  the  care  of  God  over  the 
righteous.  And  the  inference  was  that 
if  such  a  promise  had  been  granted  to 
all  righteous  persons,  it  would  certainly 
apply  more  forcibly  to  the  Son  of  God. 
But  the  devil  both  misquotes  it  and 
misapplies  it.  He  omits  an  important 
part.  Keep  thee  in  all  thy  ways " — 
that  is,  the  ways  along  which  God's 
providence  leads  the  believer.  To 
do  an  act  of  rashness,  vanity,  and  os- 
tentation on  such  a  promise  would  in- 
deed be  "  to  tempt  the  Lord  thy  God," 
ver.  12.  Origen  aptly  remarks  that 
Satan  is  careful  not  to  quote  the  next 
verse,  which  foretells  his  defeat :  "  Thou 
shalt  tread  upon  the  lion  and  adder :  the 
young  lion  and  the  dragon  shalt  thou 
trample  under  feet." 

12.  It  is  said,  in  Scripture.  Jesus 
still  as  a  man  combats  the  devil  by  the 
right  use  of  Scripture.  It  is  worthy  of 
notice  that  he  does  not  correct  the 
devil's  false  quotation  and  misapplica- 
tion of  Scripture,  but  simply  shows  his 
false  position  by  quoting  another  pas- 
sage. What  you  advise  cannot  be  right ; 
for  it  is  contrary  to  another  portion 
of  God's  word,  and  his  truth  cannot  be 
contradictory. 

Thou  shalt  not  tempt  the  Lord 
thy  God,  Dent.  6  :  16.  The  word  tempt 
here  means  to  put  on  trial,  put  to  the 
proof,  to  teM.  Thus  in  Gen.  22  :  1,  God 
is  said  to  have  tempted  Abraham  ;  in 
other  words,  he  put  Lis  faith  and  obe- 
dience on  trial,  he  tested  them.  So  tb« 
Israelites  tempted  God  at  Massah  hj 


A.  D.  27. 


LUKE   IV. 


103 


13  And  when  the  devil  had  ended  all  the  temptation,  *ch-  22.  53:  John 
he  departed  from  him  '^  for  a  season.  Js'f  4!  15     ^'  ^^' 

Jesus  teaches  in  Galilee;  visits  Nazareth,  and  is  rejected. 

14  'AND  Jesus  returned  in  the  power  of  the  Spirit  43 ;  Acts  10.  37. 


asking  water  to  drink,  and  asking  in 
such  a  spirit  tliat  they  would  judge, 
from  the  reception  given  to  their  re- 
quest, "  whether  the  Lord  was  among 
them  or  not,"  Ex.  17  :  2-7.  In  the  ap- 
plication of  this  passage,  our  Saviour 
intimates  that  he  must  not  put  God  on 
trial  by  exercising  a  presumptuous 
confidence  or  by  needlessly  testing  his 
veracity.  The  latter  would  savor  of 
unbelief,  while  display  or  ostentation 
would  be  opposed  to  humility.  To  test 
prayer  in  any  such  spirit  would  be 
profanely  to  put  God  to  the  proof.  In 
every  trial  connected  with  the  path  of 
duty  he  could  trust  God ;  but  he  would 
not  put  himself  needlessly  into  dan- 
gerous circumstances,  and  thus  trifle 
with  his  promises. 

13.  All  the  temptation,  rather, 
every  temptation,  every  available  kind. 
He  was  "  tempted  in  all  points  "  as  we 
are,  but  "  without  sin,"  Heb.  4  :  15. 
Thus  Satan  exerted  his  utmost  power, 
used  every  art,  and  left  no  means  un- 
tried, but  he  found  no  place  in  the 
Saviour's  breast,  and  met  a  decided 
resistance  at  every  point.  Departed 
from  him  for  a  season,  until  a 
time,  an  opportune  season,  secretly 
intending  some  future  assault,  or  till  a 
new  opportunity  occurred.  Luke  states 
a  historical  fact ;  for  though  we  know 
not  how  often  Satan  may  have  assault- 
ed Jesus  afterward,  either  secretly  or 
through  others,  he  certainly  renewed 
his  attacks  near  the  close  of  our  Saviour's 
ministry,  when  he  entered  into  Judas 
and  aroused  all  the  powers  of  darkness 
into  deadly  conflict,  ch.  22  :  3,  53 ;  John 
14  .  30.  "  The  positive  temptations  of 
Jesus  were  not  confined  to  that  par- 
ticular point  of  time  when  they  assailed 
him  with  concentrated  force.  .  .  .  But 
still  more  frequently  in  after  life  was 
he  called  to  endure  temptation  of  the 
other  kind — the  temptation  of  suffering; 
and  this  culminated  on  two  occasions, 
namely,  in  the  conflict  of  Gethsemane, 
and  in  that  moment  of  agony  on  the 
cross  when  he  cried, '  My  God,  my  God, 


why  hast  thou  forsaken  me?'" — Ull- 
MANN,  Sinlessness  of  Jesus,  Eng.  trans., 
p.  140. 

It  is  probable  that  on  the  last  day  of 
the  temptation  the  deputation  from  the 
priests  and  Levites  came  to  John  (John 
1  :  19) ;  and  on  the  day  following  Jesua 
returned  from  the  wilderness,  and  was 
saluted  by  John  as  the  Lamb  of  God, 
John  1  :  29. 

Christ's  temptation  holds  an  im- 
portant place  in  his  life  and  work.  It 
was  an  assurance  of  a  life  of  obedience, 
and  a  pledge  of  victory  over  all  sub- 
sequent assaults.  As  he  bore  a  relation 
to  the  race  similar  to  that  which  Adam 
bore  (Rom.  5  :  12-19),  the  temptation 
has  an  important  position  in  the  plan 
of  redemption.  He  was  also  thus  pre- 
pared to  sympathize  with  the  tempted, 
and  to  rescue  them,  Heb.  2  :  18;  4  :  15. 

14-30.  Jesus  returns  to  Galileb 
and  exercises  his  ministry  there. 
Rejected  at  Nazareth.  Matt.  4  : 
12,  13,  17;  Mark  1  :  14,  15;  John  4  : 
1-4,  43-54.  Between  this  and  the  pre- 
ceding paragraph  an  interval  of  several 
months  is  passed  over,  during  which 
time  Jesus  exercised  his  ministry  in 
Judea.  John  (1  :  15  to  3  :  36)  alone 
gives  an  account  of  this  ministry.  The 
first  three  Evangelists,  who  give  special 
attention  to  Christ's  Galilean  ministry, 
pass  it  over  in  silence.  On  the  rejec- 
tion at  Nazareth  see  on  ver.  16. 

14.  AndJesus returned, etc.  After 
leaving  Galilee  to  be  baptized,  ch.  3  : 
21.  This  may  be  a  general  statement, 
including  the  two  returns  of  Jesus,  that 
before  the  marriage  at  Cana  (John  1  : 
43 ;  2:1)  and  that  after  John  was  cast 
into  prison,  Matt.  4  :  12;  John  4  :  1-3. 
It  seems,  however,  somewhat  preferable 
to  refer  it  only  to  the  latter,  as  Luke 
here  begins  to  relate  Christ's  active  min- 
istry in  Galilee  after  John's  imprison- 
ment, Luke  3  :  19,  20.  In  the  power 
of  the  Spirit.  Under  the  fuU  influ- 
ence of  the  Holy  Spirit,  which  descended 
upon  him  at  his  baptism,  attended  him 
in  the  wilderness,  and  continued  with 


104 


LUKE  IV. 


A.  D.  27,  28. 


into  Galilee :  and  there  went  out  a  fame  of  him  through 

15  all  the  region  round  about.     'And  he  taught  in  their  '^J*:  ^?„^2i  ^*; '• 

°      ,     .            ^      -n    J      r      ^^  35 ;  13. 54 ;  John 

synagogues,  being  glormed  oi  all.  18.  20. 


him  in  his  ministry.  The  evidence  of 
this  was  manifested  iu  liis  preaching. 

The  traditional  description  of  our 
Lord's  appearance  is  of  no  value,  being 
the  result  of  rather  late  tradition,  min- 
gled with  the  imagination  of  some  in 
tlie  Middle  Ages.  Yet  the  following 
description  of  his  costume  by  Dr.  Farrar 
must  be  quite  near  to  life :  "  He  is  not 
clothed  in  soft  raiment  of  byssus  or  pur- 
ple, like  Herod's  courtiers  or  the  luxu- 
rious friends  of  the  procurator  Pilate. 
He  does  not  wear  the  white  ephod  of  the 
Levite  or  the  sweeping  robes  of  the 
scribes.  There  is  not  on  his  arm  or 
forehead  the  phylacteries  (those  little 
text-boxes)  which  the  Pharisees  make 
so  broad  ;  and  though  there  is  at  each 
corner  of  his  dress  the  fringe  or  blue 
ribbon  which  the  law  enjoins,  it  is  not 
worn  of  the  ostentatious  size  aflFected  by 
those  who  wished  to  parade  the  scrupu- 
lousness of  their  obedience.  He  is  in 
the  ordinary  dress  of  his  time  and  coun- 
try. He  is  not  bare-headed,  as  painters 
usually  represent  him — for  to  move 
about  bareheaded  in  the  Syrian  sunlight 
is  impossible — but  a  white  turban,  such 
as  is  worn  to  this  day,  covers  liis  hair, 
fastened  by  a  fillet  round  the  top  of  the 
head,  and  falling  back  over  the  neck 
and  shoulders.  A  large  blue  outer  robe, 
pure  and  clean,  but  of  the  simplest  ma- 
terials, covers  his  entire  person,  and 
only  shows  occasional  glimpses  of  the 
seamless  woollen  tunic  of  the  ordinaiy 
striped  textures  so  common  in  the  East, 
which  is  confined  by  a  girdle  round  the 
waist,  and  which  clothes  him  from  the 
neck  almost  down  to  the  sandalled  feet." 
—Life  of  Christ,  vol.  i.,  p.  311. 

A  fame,  report,  of  him ,  of  his  teach- 
ing and  his  doctrine ;  of  the  things  he 
did  at  the  feast  (John  4  :  45) ;  of  his 
miracle  at  Cana  of  Galilee  on  a  previous 
visit,  John  2  :  1-12.  The  healing  of  the 
nobleman's  son  (John  4  :  46-54)  proba- 
bly occurred  a  little  after  this.  As  he 
returned  to  Galilee  a  report,  not  only 
of  what  he  then  taught,  but  also  of 
what  he  had  said  and  done,  went 
through  all  the  region  round 
about,  through  the  whole  surrounding 
country/  of  Galilee. 


15.  He  taught.  He  himself  taught. 
Not  only  was  he  known  by  reports  of 
his  words  and  acts,  but  in  his  own  per- 
son, by  his  teaching.  Being  glorified 
of  all,  being  praised,  honored  by  all. 
While  teaching  he  was  the  object  of  uni- 
versal applause. 

Here  we  get  a  glimi^se  of  the  style  of 
our  Lord's  ministry.  He  taught,  en- 
tered the  synagogues,  and,  like  a  Jew- 
ish teacher  or  rabbi,  expounded  the 
Scriptures  and  instructed  the  people. 
Synagogue  means  assembly,  congrega- 
tion, and  is  applied  both  to  a  religious 
gathering  having  certain  judicial  pow- 
ers (ch.  8  :  41 ;  12  :  11 ;  21  :  12  ;  Acts  9  ■. 
2),  and  to  the  place  where  the  Jews  met 
for  their  public  worship  on  ordinary  oc- 
casions, ch.  7:5.  Synagogues  appear 
to  have  been  first  introduced  during  the 
Babylonish  captivity,  when  the  people, 
deprived  of  their  usual  rites  of  worship, 
assembled  on  the  Sabbath  to  hear  the 
law  read  and  expounded.  Compare 
Neh.  8  :  1-8.  In  the  days  of  Jesus 
there  was  a  synagogue  in  almost  every 
town  in  Palestine  and  wherever  Jews 
resided,  and  in  the  larger  towns  seve- 
ral. It  is  said  that  there  were  not  less 
than  four  hundred  and  sixty  or  even 
four  hundred  and  eighty  synagogues  in 
Jerusalem.  When  the  Jews  were  not 
able  or  not  permitted  to  have  a  syna- 
gogue in  a  town,  they  had  their  place 
of  prayer  outside  the  town,  usually  near 
a  stream  or  the  sea-shore,  for  the  conve- 
nience of  ablution,  Acts  16  :  13. 

The  times  of  meeting  at  the  syna- 
gogues were  the  Sabbath  and  feast  days, 
and  afterward  on  the  second  and  fiixh 
days  of  the  week.  Each  synagogue  had 
a  community,  with  its  president,  or  ru- 
ler (Luke  8  :  49;  13  :  14;  Acts  18  :  8, 
17),  and  elders  (Luke  7  : 3-5),  who  might 
chastise  (ch.  10  :  17;  Acts  22  :  19;  26  : 
11)  or  expel  (John  9  :  34)  an  offender. 
See  also  Mark  5  :  22  and  Acts  13  :  15. 
where  tlie  rulers  and  elders  appear  to 
be  spoken  of  indiscriminately  as  rulers. 
It  ought  to  be  added  that  it  is  not  a 
matter  of  certainty  how  far  or  how  per- 
fect was  the  organization  of  the  syna- 
gogue in  the  time  of  Christ.  Its  organi 
zation  was  probably  somewhat  clianged 


A.  D.  27,  28. 


LUKE  IV. 


10^ 


16  And    he    came    to    ^Nazareth,    where    he    had  '^u^g^?'^'- "^ 
been   brought  up.     And,    as    his    custom   was,   ""he  "  '  ' 
went  into  the  synagogue  on  tlie  sabbath  day,  and 

17  stood    up   for    to    read.     And    there  was   delivered 
unto  him  the  book  of  the  prophet  Esaias.      And 


kPs.  22.  22;  40.9,10 
John  18.  20;  Ac 
13.  14  ;  17.  •>. 


and  developed  after  the  destruction  of 
.Jerusalem  by  the  Romans. 

Synagogues  were  generally  built  on 
eminences,  and  in  imitation  of  the  tem- 
ple, with  a  centre  building  supported 
by  pillars,  with  courts  and  porches.  In 
tlie  centre  building,  or  chapel,  were  a 
pulpit,  lamps,  and  a  chest  for  keeping 
the  sacred  books.  It  was  filled  up  with 
seats,  fronting  the  pulpit,  which  stood 
on  a  platform  toward  the  western  end. 
Behind  the  pulpit  were  the  high  seats 
of  honor,  the  "  chief  seats,"  where  the 
scribes  and  Phuiisets  loved  to  sit  facing 
the  people,  Matt.  23  :  6. 

The  officiating  person  stood  while 
reading  the  Scriptures ;  but  when  he 
and  others  expounded  them,  they  did  it 
sitting,  ver.  20. 

16.  Some,  with  Alford  and  Olshausen, 
regard  this  visit  to  Nazareth  the  same 
as  that  recorded  in  Matt.  13  :  54-58  and 
JIark  6  :  1-6.  But,  witli  Meyer,  Stier, 
Robinson,  Tischendorf,Wieseler,  Ewald, 
EUicott,  Alexander,  and  others,  I  pre- 
fer to  regard  them  as  different.  For 
tills  one  occm-red  before  .lesus  made  Ca- 
pernaum his  place  of  residence  (ver.  31 ; 
Matt.  4  :  13),  but  tlie  other  took  place 
some  time  after,  and  is  placed  both  by 
Matthew  and  Mark  after  tlie  teacliing 
by  the  sea-side.  Indeed,  Mattliew  really 
settles  tlie  question,  for  he  refers  to  two 
visits  to  Nazareth,  the  first  (Matt.  4  :  13j 
being  the  one  just  before  making  Ca- 
pernaum his  residence,  and  lience  par- 
allel with  this.  There  is  a  sufficient  di- 
versity for  holding  this  view.  In  the 
first  visit  Jesus  is  alone  and  performs 
no  miracle,  ver.  23 ;  in  the  second  he  is 
accompanied  by  his  disciples  and  heals 
some  that  are  sick,  Mark  6:1,5.  In  the 
one  he  barely  escapes  with  his  life,  and 
only  through  his  own  sui>erhuman 
power ;  in  the  other  he  leaves  the  peo- 
ple marvelling  at  their  unbelief,  and 
goes  about  the  villages  teaching.  And 
even  the  questions  and  the  proverb  show 
the  diversity  which  might  be  expected 
on  two  diflferent  occasions.  Compare 
Notts  on  Mark  6  :  1-6. 


Nazareth.  See  on  ch.  1  :  26. 
Where  he  had  been  brought  up. 

Having  spent  there  twenty-eight  ot 
more  years,  Matt.  2  :  23.  A  most  im- 
portant time  when  Jesus  should  firs! 
appear  as  a  teacher  among  his  towns- 
men and  in  their  synagogue.  As  his 
custom  was,  specially  referring  to  his 
attending  the  synagogue  on  the  Sabbath. 
We  here  catch  a  glimpse  of  his  habit 
of  attending  public  worship  before  his 
baptism.  This  appears  to  have  been 
the  first  Sabbath  after  his  return  to 
Nazareth.  Stood  up  to  read.  In 
the  synagogue  the  law  and  prophets 
were  read  and  expounded  by  the  ruler 
of  the  synagogue  and  others.  The 
Scriptures,  except  Esther,  wliich  might 
be  read  sitting,  were  read  standing, 
while  sitting  was  the  posture  of  teach- 
ing, ver.  20;  Matt.  5  :  1.  When  Jesus 
stood  up,  he  indicated  his  desire  to  read, 
and  probably  the  audience  stood  while 
he  read ;  this  was  at  least  the  custom 
while  reading  the  law,  Neh.  8  :  5. 

According  to  a  rabbinical  canon  seven 
were  allowed  to  read  every  Sabbath,  a 
priest,  two  Levites,  and  five  Israelites. 
The  law  was  first  read,  and  then  the 
prophets.  "  I  attended  the  JewLsh  wor- 
ship at  Jerusalem,  and  was  struck  with 
the  accordance  of  the  ceremonies  witli 
those  mentioned  in  the  New  Testament. 
Tlie  sacred  roll  was  brought  from  tiie 
chest  or  closet  where  it  was  kept;  it 
was  handed  by  an  attendant  to  the 
reader ;  a  portion  of  it  was  rehearsed ; 
the  congregation  rose  and  stood  while 
it  M'as  read,  whereas  the  speaker,  as 
well  as  the  others  present,  sat  during 
the  delivery  of  the  address  which  form- 
ed a  part  of  the  service." — Dk.  Hack- 
ETT,  Illustratioyi  of  Scripture,  p.  232. 

17.  His  request  is  readily  granted  by 
the  heads  of  the  synagogue,  since  his 
fame  as  a  teacher  had  preceded  lii? 
coming  to  Nazareth.  The  book.  The 
boolvs  of  the  ancients  were  rolls  of 
parchment,  papyrus,  linen,  or  other 
iie.vible  material,  which  were  rolled 
upon  a  stick,  and  upon  reading  were 


5« 


106 


LUKE  IV. 


A.  D.  27.  28 


when  he  had  opened  the  book,  he  found  the  place  ]^^-  ^i-  i-3i ;  58. 6. 
where  it  was  written,  'The  Spirit  of  the  Lord  is  upon     ^^l;  ^'  H':  7^"o2; 
18  me,  because  he  hath  anointed  me  ''to  preach  the      "    "'     '  ~    "' 
gospel  to  the  poor ;   he   hath  sent  me  '  to  heal  the 
brokenhearted,  to  preach  ^  deliverance  to  the  cap- 
tives,    and    "recovering    of    sight    to    the    blind, 

6.  16-23  ;  2  Tim.  2.  25,  26.        «  Mt.  12.  27-30 ;  John  9.  39-41 ;  Ac.  26.  18. 


Is.  29.  19  ;  Zeph. 

3.12;  Zee.  11.11. 
>2  Chr.  34.27;  Ps. 

34. 18  :  147.  3 ;  [s. 

57.15;61.1;66  2. 
••Zec.9. 11, 12;Ro. 


^ladually  rolled  around  another  of 
eqnal  size.     Of  the  prophet  Esaias. 

Probably  the  reading  of  the  law  wa,s 
finished  and  that  of  the  prophets  had 
aomruenced  or  was  about  to  begin 
when  Jesus  stood  up.  Compare  Acts 
13  :  15.  The  ruler  of  the  synagogue 
may  have  been  divinely  guided  in 
lianding  him  a  roll  containing  the 
prophecy  of  Isaiah  ;  perhaps  the  read- 
ing of  this  prophet  fell  upon  that 
Sabbath.  When  he  had  opened, 
unrolled  the  book  or  scroll,  he  found 
the  place.  This  was  no  accident  or 
mere  chance.  Jesus  unrolled  the  vol- 
ume until  he  found  this  Messianic 
prophecy,  yet  with  no  seeming  effort  or 
searching  for  it.  From  this  some  would 
calculate  at  what  time  of  the  year  this 
occurred.  But  such  calculation  is  un- 
reliable, since  it  la  not  certain  that  the 
rabbinical  arrangement  of  Sabbath 
Scripture  readings  was  then  in  use. 
Besides,  according  to  the  rabbins,  it 
was  permitted  for  one  either  to  select 
from  the  prophets  or  read  the  ordinarj' 
lesson  of  the  day. 

18.  This  passage  is  freely  quoted  from 
Isa.  61  :  1,  2,  and  the  clause.  To  set  at 
liberty  them  that  are  bruised,  seems  to 
be  added  from  the  Septuagint  of  Isa. 
58 :  6.  The  Jews  regarded  this  prophecy 
as  referring  to  the  Messiah.  It  was 
indeed  most  suitable  for  Jesus  to  read 
in  beginning  his  teachings  in  little, 
despised  Nazareth,  John  1  :  46.  He 
thus  appears  before  them,  not  so  much 
as  a  miracle-worker  as  a  teacher  and 
the  Messiah  of  prophecy.  The 
Spirit  of  the  Lord,  etc.  He  pro- 
claims the  abiding  presence  of  the 
Spirit,  and  hence  his  qualification  for 
his  saving  work,  John  3  :  34.  Hath 
anointed  ine.  Rather,  anointed  me, 
referring  to  what  had  taken  place  once. 
The  name  Messiah  in  Hebrew,  Christ  in 
Greek,  means  anointed.  Jesus  was  the 
anointed  one.  Prophets,  priests,  and 
kings  were  anointed  with  oil,  1  Kings 
19  :  16;  Ex.  40:  15;  1  Sam.  10:  1.    But 


Jesus  received  a  spiritual  anointing, 
John  1  :  32 ;  Acts  4  :  27.  He  received 
spiritual  power  for  his  work.  As 
persons  were  designated  to  office  by 
anointing,  so  the  language  here  may 
specially  denote  his  divine  appoint- 
ment. To  preach  the  gospel.  To 
preach  good  tidings.  The  time  had  now 
come  to  announce  that  the  Messiah  had 
come.  To  the  poor,  the  spiritually 
poor.  Those  who  are  humble  and  feel 
their  need  are  meek,  as  the  Hebrew 
has  it.  Persons  of  this  class  are  more 
generally  found  in  the  humbler  walks 
of  life,  1  Cor.  1  :  26-29.  The  people  of 
Nazareth  were  principally  of  the  latter 
class,  but  not  of  the  former. 

Hath  sent  me.  His  commission 
still  continued.  To  heal  the  broken- 
hearted. Matt.  12  :  20.  These  are 
the  contrite  who  mourn  on  account  of 
their  sins,  Isa.  57 :  15.  This  is  not  found 
in  the  oldest  manuscripts,  and  is  omitted 
by  the  highest  critical  authority.  Luke 
quotes  freely,  and  probably  from 
memory.  To  preach  deliverance, 
etc.  Oriental  prisoners  were  commonly 
treated  with  great  cruelty,  reduced  to 
slavery,  or  put  to  death.  JEIence  liberty 
to  captives  was  correspondingly  great. 
The  reference  here  is  to  a  spiritual  de- 
liverance from  the  terrible  captivity  to 
sin  and  Satan. 

Recovering  of  sight,  to  the  spir- 
itually blind.  The  blindness  is  the  re- 
sult of  their  captivity  and  connected 
with  it.  Noted  prisoners  often  had 
their  eyes  put  out  (Judg.  16  :  21 ;  2 
Kings  25  :  7),  or  were  imprisoned,  2 
Kings  25  :  27,  28.  The  Hebrew  original 
is,  "  The  opening  of  the  prison  to  them 
that  are  bound."  Some  would  translate, 
"  The  opening  of  the  eyes ;"  and  so  the 
Septuagint  translates.  But  they  who 
are  kept  in  the  darkness  of  prison  are 
as  the  blind,  and  their  coming  forth  to 
light  and  liberty  is  as  the  opening  of  the 
eyes.  The  quotation  may  be  regarded 
as  a  free  translation  according  to  the 
sense.    Jesus  opened  blind  eyes,  but  hie 


A.  J.  27,  28. 


LUKE  IV. 


107 


19  to  set  at  liberty  them  that  are  bruised,  to  preach  the 

20  acceptable  "year  of  the  Lord.  And  he  closed  the 
book,  and  he  gave  it  again  to  the  minister,  and  sat 
down.  And  the  eyes  of  all  them  that  Avere  in  the 
synagogue  were  fastened  on  him. 

21  And  he  began  to  say  unto  them,  This  day  is  this 

22  Scripture  fulfilled  in  your  ears.  And  all  bare  him 
witness,  and  p  wondered  at  the  gracious  words  which 
proceeded  out  of  his  mouth.    And  they  said,  'Is  not 

2;>  this  Joseph's  son  ?     And  he  said  unto  them.  Ye  will 


•  Le.  25.  8-10. 


P  Ps.  45.  2  ;  I*.  Sa 
4;  Mt.  13.  54;  Mk. 
6.  2  ;  John  7.  46. 

<>Mt.  13.  55,  56- 
John  6.  42. 


missioB  was  rather  to  open  the  eyes  of 
men  to  see  themselves  as  sinners  and  to 
behold  him  as  a  Saviour,  John  9  :  39. 

To  set  at  liberty,  etc.,  Isa.  58  :  6. 
Jesus  may  have  turned  to  this  passage 
as  he  read,  or  quoted  it  from  memory. 
It  seems  to  have  been  added  here  to 
strengthen  the  idea  of  the  two  preced- 
ing clauses,  "  To  preach  deliverance," 
etc.  Them  that  are  bruised.  The 
whole  clause  should  rather  be.  To  re- 
lease the  oppressed,  or,  as  the  Bible  Union 
version  has  it,  To  send  the  oppressed 
away  free.  Christ  is  represented  as 
sending  away  the  slaves  of  sin  into 
glorious  liberty. 

19.  To  preach.  To  publish,  herald, 
or  proclaim.  The  acceptable  year 
of  the  Lord.  The  time  when  God  was 
ready  and  willing  to  hear  and  save.  Al- 
lusion is  made  to  the  year  of  jubilee, 
which  was  every  fiftieth  year,  when 
liberty  was  proclaimed  to  all  in  the 
laud,  forfeited  estates  were  restored, 
and  debts  were  cancelled.  Lev.  25  : 
8-17.  Christ's  coming  was  a  spiritual 
jubilee  ;  he  brought  in  eternal  redemp- 
tion, proclaiming  forgiveness,  liberty, 
and  restoration.  It  is  strange  that  some 
of  the  Fathers,  such  as  Clement  of  Al- 
exandria and  Origen,  supposed  that  this 
passage  meant  that  Christ's  public  min- 
istry continued  only  a  year  and  some- 
thing over.  The  reference  is  to  the 
times  of  the  Messiah,  Avithout  any  in- 
dication of  their  lengt^  ,  The  closing 
tf  the  reading  at  this  point  was  remark- 
able, being  much  shorter  than  the  usual 
amount.  This  rendered  emphatic  the 
proclamation  of  this  gospel  jubilee  to 
the  inhabitants  of  Nazareth. 

20.  And  he  closed  the  book. 
Luke  gives  a  graphic  picture  of  the 
manner  of  Jesus  in  the  synagogue  of 
his  own  village.  Calmly  and  quietly 
rolling  up  the  manuscript  (see  on  ver. 


17),  Jesus  gave  it  again  to  the  min- 
ister— the  attendant  or  the  servant  who 
had  charge  of  the  sacred  books,  carry- 
ing them  to  the  reader  and  returning 
them  to  their  place — and  then  sat 
down,  the  posture  of  teaching,  Matt. 
5  :  1.  The  eyes  of  all  .  .  .  were 
fastened  on  him.  All  looked  in- 
tently and  steadily  upon  him.  There 
was  something  in  his  manner,  and  per- 
haps tone  of  voice,  which  riveted  their 
attention  and  aroused  their  expectation 
that  he  was  about  to  speak. 

21.  He  began  to  say,  etc.,  indicat- 
ing a  solemn  and  weighty  beginning, 
and  implying  that  the  declaration  that 
follows  is  the  beginning  and  part  of  a 
somewhat  extended  discourse.  This 
day.  Now,  at  this  very  time.  Ful- 
filled in  your  ears,  in  your  hearing, 
by  the  glad  tidings  which  Jesus  an- 
nounced, and  by  the  evidences  which 
he  gave  them  that  he  was  the  Messiah. 
The  Jews  generally  understood  that 
this  Scripture  referred  to  the  Mes- 
siah. There  can  be  no  doubt  that  they 
understood  Jesus. 

22.  All  bare  him  witness,  gave 
testimony  favorable  and  honorable  to 
him.  They  were  pleased  to  hear  that 
the  privileges  and  blessings  of  the  Mes- 
siah were  to  be  enjoyed  by  them.  At 
the  same  time,  they  wondered,  they 
listened  with  admiration  and  wonder  at 
the  gracious  words,  the  words  of 
grace,  possessing  peculiar  sweetness,  be- 
nevolence, and  persuasive  power.  The 
reference  is  to  the  manner  and  form, 
the  outward  charms  of  his  discourse, 
rather  than  to  the  matter.  The  won- 
derful graciousness  and  power  of  Christ's 
manner  is  also  brought  to  view  in  Johu 
7  :  46.  Is  not  this  Joseph's  son 
They  wondered  that  their  own  towns- 
man, and  one  whom  they  had  known  as 
a  workman  among  them,  should  thu» 


108 


LUKE  IV. 


A.  D.  n,  2a. 


aurely  say  unto  me  this  proverb,  'Physician,  heal  thy- 
self: whatsoever  we  have  heard  done  in  ^Capernaum, 
24  do  also  here  in  *thy  country.     And  he  said.  Verily,  I 
say  unto  you.  No  "prophet  is  accepted  in  his  own 

"  Mt.  13. 57 ;  Mk.  6.  4 ;  John  4.  44. 


'ch.  6.  42;  Ro.  2, 

21,  22. 
•Mt.  4.  13;  11.  a.X 
«Mt.  13.  51;   Mk 

6.  1. 


epeak.  Joseph  was  a  man  of  humble 
circumstances ;  his  family  had  occupied 
no  distinguished  place ;  Jesus  had  re- 
ceived no  rabbinical  education.  How 
could  he  thus  speak?  How  could  he 
be  the  Messiah?  There  was  unbelief 
mingled  with  their  admiration.  They 
ivanted  more  evidence.  They  would 
witness  such  miracles  as  he  had  wrought 
at  Capernaum  (next  verse),  and  tlien 
judge.  At  his  second  rejection  we  see 
a  marked  advance  upon  this.  His  towns- 
men lay  greater  stress  upon  his  well- 
known  relatives — mother,  brothers,  and 
sisters,  Matt.  13  :  5.5 ;  Mark  6  :  3. 

23.  And  he  said  unto  them.  Know- 
ing their  thoughts  and  perhaps  hearing 
their  question.  "Jesus  looked  at  once 
through  the  hearts  of  the  men  of  Naza- 
reth, and  saw  that  they  could  not, 
through  the  veil  which  his  lowly  cir- 
cumstances threw  around  his  spiritual 
glory,  penetrate  into  his  essential  na- 
ture. He  held  up,  therefore,  before 
them,  as  in  a  glass,  the  likeness  of  them- 
selves, giving  them  thus  to  see  that  they 
were  incapable  of  knowing  him.  He 
cites  to  them  the  Old  Testament  exam- 
ples to  show  that  even  in  the  times  of 
their  fathers  the  heavenly  message 
found  no  acceptance  among  the  imme- 
diate companions  of  the  prophets,  and 
that,  unable  to  unfold  its  power  in  them, 
It  had  taken  refuge  among  the  heathen." 
— Olsuausen. 

Physician,  heal  thyself.  A  com- 
mon proverb,  adage,  or  moral  senten- 
tious saying  among  the  Jews,  and  in  the 
present  instance  means,  "  Pursue  the 
course  which  you  would  have  another 
pursue,  making  similar  claims;  give 
the  evidence,  perform  the  miracles, 
which  you  yourself  would  require  of 
another."  This  meaning  is  in  harmony 
with  what  follows,  and  seems  to  be  re- 
quired by  it.  Alford  interprets  very 
nearly  the  same  :  "  Exert  thy  jjower  of 
healing  in  thy  own  country,  as  presently 
interpreted ;  the  Physician  being  repre- 
sented as  an  inhabitant  of  Nazareth ;  and 
i^V^e?/ including  His  own  citizens  in  it." 
Tins  is  better  than  to  sav  witli  Olshau- 


sen,  "  Deliver  yourself  from  poA  erty,'' 
or  with  ileyer,  "  Deliver  yourself  froui 
your  low  condition."  It  is  not  the 
same  as  our  proverb,  "  Charity  begin?' 
at  home,"  though  somewhat  like  it.  The 
word  proverb  is  the  one  usually  trans- 
lated parable,  but  here  has  the  restricted 
meaning  already  given.  See  on  ch. 
8  :4. 

Whatsoever  we  have  heard,  or 
we  heard  done,  in  Capernaum,  a  city 
on  the  north-east  coast  of  the  Sea  of  Gal- 
ilee. See  on  ver.  31.  Do  also  here  in 
thy  own  country,  at  home,  in  Naza- 
reth. .Jesus  had  healed  the  nobleman's 
son  at  Capernaum,  John  4  :  46-54.  Ca- 
pernaum was  about  sixteen  miles  from 
Nazareth ;  the  news  could  come  in  a  day. 
The  demand  was  one  of  mingled  selfish- 
ness, curiosity,  and  unbelief,  not  of  a 
candid  desire  to  know  the  truth  and  to 
welcome  the  evidences  of  his  Messiah- 
ship.  Thus  Jesus  had  performed  no 
miracle  this  time  at  Nazareth,  neither 
did  he,  on  account  of  his  sudden  leaving, 
ver.  30.  At  his  second  rejection  he 
healed  a  few  sick  people,  Mark  6  :  5. 

24.  Jesus  answers  this  desire  of  his 
townsmen  by  a  proverbial  saying  and 
two  illustrations  from  the  Old  Testa- 
ment. Verily.  Amen,  truly,  certain- 
ly. Jesus  employed  this  urord  at  the 
beginning  of  important  uttei'ances  to 
give  them  force.  As  emphatically  the 
Lawgiver  of  his  people  he  could  speak 
with  an  authority  above  all  other  teacJi- 
ers.  Verily,  I  say  unto  you.  No 
one  else  could  thus  speak.  He  is  also 
the  Amen,  the  faithful  and  true  witness, 
Eev.  3  :  14.  No  prophet,  or  religious 
teacher,  ch.  1  :  76.  Is  accepted,  is 
approved,  finds  favor.  Jesus  states  a 
general  fact.  All  other  things  being 
equal,  one  who  has  been  familiar  to  us 
from  early  Kfe  is  treated  with  less  rever- 
ence than  one  who  has  not  been  thus 
familiar.  If  they  honor  him  less,  they 
must  exi)ect  less  att^tion.  Jesis  gives 
one  reason  for  not  granting  a  desire  the 
gratification  of  which  would  do  them 
no  good.  "  It  is  your  own  fault,  he 
says,  that  the  physician  pays  less  atten- 


A.  D.  27,  28. 


LUKE  IV. 


109 


25  country.  But  I  tell  you  of  a  truth,  many  widows 
were  in  Israel  in  the  days  of  Elias,  wlien  the  heaven 
was  shut  uj)  three  years  and  six  months,  *when  great 

26  famine  was  throughout  all  the  land;  ^but  unto  none 
of  them  was  Elias  sent,  save  unto  Sarepta,  a  city  of 

27  Sidon,  unto  a  woman  that  was  a  widow.  And  many 
lepers  were  in  Israel  in  the  time  of  'Eliseus  the 
prophet;  and  none  of  them  was  cleansed,  ^saving 
Naaman  the  Syrian. 

28  And  all  they  in  the  synagogue,  when  they  heard 


"1  Ki.  17.  I  ;  18.  1 

2;  .Taiu..'5.  17. 
1 1  Ki.  17.  9. 


•  1  Ki.  19.  19. 
»2Ki.  5.  1-14. 


tion  to  yoxi  than  to  those  more  remote." 
— Bengel. 

25.  Of  a  truth,  in  truth,  truly,  a 
strong  expression,  giving  emphasis  to 
the  declaration  which  follows.  In  ad- 
dition, he  shows  that  his  conduct  was  in 
iiarmony  with  that  of  two  of  their  great- 
est prophets,  who  were  divinely  directed 
not  to  act  according  to  the  proverb, 
"  Physician,  heal  thyself,"  and  whose 
miraculous  power  was  exerted  on  stran- 
j^ers.  In  Israel.  In  the  land  or  among 
the  people  of  Israel.  Elias,  Elijah. 
See  on  ch.  1  :  17.  Three  years  and 
six  months.  So  also  in  James  5  :  17. 
But  in  1  Kings  18  :  1  it  is  stated  that  in 
the  third  year  Elijah  was  commanded 
to  show  himself  to  Ahab  with  the  prom- 
ise of  rain.  The  discrepancy  is  only 
apparent,  for  it  was  the  third  year  of 
Elijah's  residence  at  Sarepta,  the  famine 
having  commenced  a  year  before,  1 
Kings  17  :  1,  9. 

26.  But  unto  none  of  them,  unto 
none  of  the  widows  in  Israel.  Thus, 
the  widows  of  Israel  were  distinguished 
from  the  widow  who  was  not  of  Israel. 
The  two  examples  of  miraculous  power 
in  behalf  of  Gentiles  accord  with  the 
spirit  of  Luke's  Gospel,  which  was  for 
the  race.  Save  unto  Sarepta,  etc. 
But  unto  Sarepta  of  Sidonia  was  he 
sent.  Sarepta  is  the  Greek  form  of  the 
Hebrew  name  Zarephath,  1  Kings  17  : 
9-16^  According  to  Josephus  {Antiq. 
viii.  13,  2),  it  lay  between  Tyre  and 
Sidon,  and  according  to  Jerome,  it  lay 
on  the  sea-coast.  The  ancient  name 
seems  to  be  preserved  in  Sarafend,  a 
town  ab3ut  ten  miles  south  of  Sidon. 
About  a  mile  east  of  the  modern  vil- 
lage, on  the  shore  of  the  Mediterranean, 
are  the  ruins  of  what  is  supposed  to  be 
the  ancient  town.  Instead  of  Sidon,  it 
Bhould  read,  according  to  the  best  au- 
thorities,  S^donaia,    the    region    Sidon. 

10 


Sidon  was  a  city  of  Phoenicia,  on  the 
Mediterranean  Sea,  twenty  miles  north 
of  Tyre  and  about  sixty  miles  north  of 
Nazareth.     Its  modern  name  is  Saida. 

27.  Many  lepers,  having  a  most 
fearful  and  foul  skin-disease  peculiar 
to  Egypt,  Palestine,  Syi'ia,  and  some 
other  portions  of  the  East ;  in  its  worst 
form  most  terrible  in  its  etFects  and  ab- 
solutely incurable.  See  on  ch.  5  :  12. 
Eliseus.  The  Greek  method  of  spell-, 
ing  the  Hebrew  name  Elisha.  On  the 
prevalence  of  leprosy  in  the  time  of 
Elisha,  compare  2  Kings  7  :  3.  Elisha 
succeeded  Elijah  about  905  B.  C.  None 
of  them,  in  Israel,  was  cleansed, 
freed  from  the  disease  and  its  unclean- 
ness — that  is,  no  Israelite  was  cleansed, 
but  a  person  who  was  not  of  Israel. 
Saving  Naaman  the  Syrian.  More 
correctly.  But  Naaman  the  Syrian  waa 
cleansed.  For  an  account  of  this,  see 
2  Kings  5  :  1-19.  Thus,  God  i-n  his  sov- 
ereign pleasure  bestows  his  favors  where 
he  pleases.  As  in  these  two  cases  Israel- 
ites wei"e  passed  over  and  God's  special 
favors  were  bestowed  upon  Gentiles,  so 
now  Jesus  intimates  that  he  is  acting  on 
a  like  principle,  and  that  the  inhabit- 
ants of  Nazareth,  who  thought  they 
had  special  claims  on  him,  would  be 
passed  by,  while  other  places  would 
enjoy  his  miraculous  power.  A  more 
remote  inference  would  be  that  the  spe- 
cial favors  and  blessings  of  the  gospel 
would  pass  over  to  the  Gentiles.  Every 
such  reference  to  Gentiles  was  specially 
offensive  to  Jews.  Stier  and  Alford  call 
attention  to  a  close  parallelism  between 
these  two  examples  and  those  of  the 
Syrophcenician  woman  (Mark  7  :  24) 
and  the  ruler's  son  at  Capernaum,  John 
4  :46. 

28.  All  they  in  the  synagogue. 
The  indignation  was  general.  This 
does  not  forbid  the  idea  that  sr  me  even 


110 


LUKE  IV. 


A.  D.  27,  28. 


20  these  things,  were  filled  with  wrath,  and  rose  up, 

"and  thrust  him  out  of  the  city,  and  led  him  unto   ""John  8.  87,  59 
the  brow  of  the  hill  whereon  their  city  was  built,  that  "     ' '  "" 

80  they  might  cast  him  down  headlong.     But  he  "pass-   'John  8. 59;  10.39. 
ing  through  the  midst  of  them  went  his  Avay. 


in  Na/areth  may  have  believed  on  him. 
Were  filled  with  Avrath.     Because 

(1)  tlie  doctrine  of  God's  sovereignty  is 
always  displeasing  to  the  unrenewed 
hsart;  (2)  because  they  were  to  be 
passed  by  as  unworthy,  and  the  favor 
bestowed  on  others;  and  (3)  because 
the  Gentile  examples  adduced  sug- 
gested the  possibility  of  Gentiles  being 
preferred  to  Jews  in  the  bestowment  of 
the  blessings  of  the  Messiah.  Compare 
Acts  22  :  22  for  a  similar  instance  of 
murderous  rage.  Compare  also  Deut. 
,12  :  21;  Rom.  10  :  19. 

The  following  from  Dr.  Farrar's  Life 
Bf  Christ  (vol.  i.,  p.  226)  is  worth  adding 
to  the  above :  "  What  then  ?  Were  they 
in  his  estimation  (and  he  but '  the  car- 
penter!') no  better  than  the  Gentiles 
and  lepers?  This  was  the  climax  of 
all  that  was  intolerable  to  them  as  com- 
ing from  a  fellow-townsman  whom  they 
wished  to  rank  among  themselves,  and 
at  whose  words  their  long-suppressed 
fury  burst  into  a  flame.  The  speaker 
was  no  longer  interrupted  with  a  mur- 
mur of  disapprobation,  but  by  a  roar  of 
wrath.  With  one  of  those  bursts  of  san- 
guinary excitement  which  characterize 
that  strange,  violent,  impassioned  peo- 
ple— a  people  whose  minds  are  swept  by 
a  storm  as  sudden  as  those  which  in  one 
moment  lash  into  fury  the  mirror  sur- 
face of  their  lake — they  rose  in  a  body, 
tore  him  out  of  their  city,  and  then 
dragged  him  to  the  brow  of  the  hill 
above." 

29.  Rose  up,  in  wild  excitement, 
without  any  reverence  for  the  place, 
the  day,  or  the  occasion.  Compare  the 
rage  against  Stephen,  Acts  7  :  57,  58. 
They  thrust  him  out,  cast  him  out 
violently  from  the  city,  as  an  unworthy 
inhabitant,  and  as  deserving  death  out- 
side the  gate.  Possibly  their  first  thought 
was  to  merely  thrust  him  out  of  the 
city,  but  their  rage  increases  as  they 
hurry  him  along ;  and  determining  on 
his  death,  they  led  him  unto  the 
brow,  the  cleft,  precipice,  of  the  hill, 
the  range  of  hills,  on  which  their  city 
was  built.   "  A  worthless  tradition  has 


transferred  this  event  to  a  hill  about 
two  miles  to  the  south-east  of  the  town. 
But  there  is  no  evidence  that  Nazareth 
ever  occupied  a  ditferent  site  from  the 
present  one;  and  that  a  mob  so  exas- 
perated, whose  determination  was  to 
put  to  death  the  object  of  their  rage, 
sliould  repair  to  so  distant  a  place  for 
that  pui-pose,  is  entirely  incredible. 
The  present  Nazareth  lies  along  the 
hillside,  but  much  nearer  the  base  than 
the  summit.  A  precipice  almost  per- 
pendicular, forty  or  fifty  feet  high,  is 
found  still  just  above  the  modern  vil- 
lage, near  the  Maronite  church,  over 
which  it  is  hardly  possible  that  a  per- 
son should  fall  without  being  killed  in- 
stantly. This  in  all  probability  is  the 
very  precipice  down  which  his  infu- 
riated townsmen  attempted  to  hurl  Je- 
sus. The  singular  precision  of  the  nar- 
rative deserves  a  remark  or  two.  .  .  . 
In  the  first  place,  it  is  not  said  that  the 
people  went  up  or  descended  in  order 
to  reach  the  precipice,  but  simply  that 
they  brought  the  Saviour  to  it,  wherever 
it  was ;  and  in  the  second  place,  that  it 
is  not  only  said  that  the  city  ■was  built 
'on  the  brow  of  the  hill,'  but  equally 
that  the  precipice  was  on  '  the  brow,' 
without  deciding  whether  the  clifl'  over- 
looked the  town  (as  is  the  fact)  or  was 
below  it.  It  will  be  seen,  therefore, 
how  very  near  the  terms  of  history 
approach  a  mistake  and  yet  avoid  it. 
As  Paley  remarks  in  another  case,  none 
but  a  true  account  could  advance  thus 
to  the  very  brink  of  contradiction  with- 
out falling  into  it."— Hackett's  Hhis- 
(rations  of  Scripture,  pp.  313,  314. 

Might  cast  him  down  headlong. 
Not  a  usual  mode  of  punishment  among 
the  Jews  ;  but  compare  2  Chron.  25  :  12 
and  2  Kings  9  :  33.  It  was  contrary  to 
a  Jewish  canon  to  inflict  punishment 
on  the  Sabbath.  The  people  of  Naza- 
reth had  become  a  furious  mob. 

30.  Passing  through  the  midst 
of  them.  Some  suppose  that  Jesus 
effected  his  escape  by  his  composure 
and  self-control,  in  connection,  perhaps 
with  some  confusion  among  the  crowd; 


A.  D.  28. 


I.UKE  IV. 


in 


Jesus  resides  at  Capernaum  ;   teaches  and  heals. 
31      AND  [he]  ^came  down  to  Capernaum,  a  city  of   *Mk.  1.21;  Mt.  4 


others,  that  he  so  awed  them  by  a 
majestic  look  that  they  made  a  way  for 
him  to  pass;  and  still  others,  that  he 
exerted  some  miraculous  influence  upon 
them,  such  as  aflecting  their  sight, 
rendering  liimself  invisible,  or  restrain- 
ing them.  While  it  is  true  that  Christ 
and  his  apostles  did  not  work  miracles 
of  mere  self-preservation,  it  seems  at 
times  that  the  divinity  within  Jesus 
shone  forth  with  awe-produ3ing  power, 
John  18  :  6;  10  :  39;  8  :  59. 

It  is  most  I'easonable  to  suppose  that 
this  divine  power  was  felt  by  the  Naza- 
renes  in  this  instance,  for  Jesus  was  in 
their  hands.  They  could  not  take  his 
life  imless  he  freely  gave  it,  John  10  : 
18.  But  his  hour  had  not  yet  come. 
In  the  simi)licity  of  the  narrative  we 
see  evidences  of  its  truthfulness.  A 
spurious  gospel  would  have  sought  to 
present  something  more  startling,  such 
as  saving  himself  while  being  cast  down 
the  precipice.  Weut  his  way,  depart- 
ed from  Nazareth.  Here  ends  a  para- 
graph. In  this  account  we  have  an  ex- 
planation of  Matthew's  brief  allusion, 
"  And  leaving  Nazareth."  We  see  why 
he  left  Nazareth  and  made  Capernaum 
his  chief  place  of  residence. 

31,  32.  Jesxjs  fixes  his  abode  at 
Capernaum.  Teaches  in  the  syna- 
gogue, Matt.  4  :  13-16;  Mark  1  :  21,  22. 
The  favorable  reception  given  to  Jesus 
is  in  marked  contrast  to  the  murderous 
treatment  he  received  at  Nazareth. 

And  came  down  to  Capernaum. 
Rather,  And  he  came,  etc.  This  begins 
a  new  paragraph.  Luke,  however, 
brings  our  Lord's  removal  to  Caper- 
naum into  connection  with  his  rejection 
at  Nazareth,  and  is  indii-ectly  confirmed 
by  Matt.  4  :  13.  Jesus  had  been  at 
Capernaum  before  for  a  short  time 
(John  2  :  12),  but  now  he  made  it  the 
principal  place  of  his  residence.  The 
expression  came  down  accords  with  the 
fact  that  Nazareth  Avas  on  elevated 
ground  and  Capernaum  was  about  600 
feet  below  the  Mediterranean.  Caper- 
naum was  the  name  of  a  fountain  (Jo- 
Bephus,  Jew.  War,  iii.  10,  8),  and  a  town 
situated  on  the  north-west  shore  of  the 
Sea  of  Galilee,  on  the  borders  of  the 
tribes  of  Zebulun  and  Naphtali.    It  was 


a  thriving  commercial  place  on  the  road 
from  Damascus  to  the  Mediterranean, 
and  a  central  position  for  travelling  and 
performing  missionary  tours  into  Lower 
and  Upper  Galilee,  Perea,  and  Judea. 
It  was  thus  peculiarly  fitted  as  the 
principal  residence  of  Jesus  during  the 
three  years  of  his  ministry.  "  It  is 
called  his  own  city,"  Matt.  9:1.  Its 
name  was  appropriate  for  his  dwelling- 
place,  meaning  village  of  Nahum,  or 
consolation.  It  was  also  the  residence 
of  Andrew,  Peter,  James,  and  John, 
who  were  natives  of  Bethsaida  (John 
1  :  44),  and  probably  of  Matthew.  Its 
present  comjjlete  desolation  forcibly 
illustrates  our  Lord's  denunciation  in 
Matt.  11  :  23.  Its  name  is  lost  and  its 
exact  site  is  still  in  doubt.  The  most 
probable  spots  are:  (1)  Dr.  Robinson 
supposes  it  to  have  been  at  Khan 
Minyeh,  on  the  northern  borders  of  the 
fine  plain  of  Gennesaret,  about  five 
miles  from  the  Jordan,  where  there  is 
the  copious  fountain  of  ^mi  et-Tin,  and 
ruins  of  some  extent  still  remain.  Sf.e 
Robinson  Bib.  Researches,  ii.  403-4,  iii. 
344-358.  (2)  Mr.  Tristram  maintains 
that  its  site  is  at  the  Round  Fountain, 
three  miles  farther  south,  near  the  south 
end  of  the  plain  of  Gennesaret,  where  is 
found  the  catfish  which  Josephus  states 
the  fountain  of  Capernaum  produced. 
A  considerable  stream  also  flows  from 
it  to  the  lake,  which  also  ans^^ers  to 
Josephus'  description.  Land  of  Israel, 
p.  442.  (3)  But  Dr.  Thomson  and  the 
majority  of  later  travellers  place  the 
site  near  the  head  of  the  lake  at  Tell 
Hum,  about  three  miles  uorth  of  Khan 
3Iinyeh,  and  about  the  same  distance 
from  the  point  wh€re  the  Jordan  enters 
the  lake.  It  is  argued  that  Hum  is  the 
closing  syllable  of  Capernaum,  and  that 
its  first  part,  Caphar,  which  signifies  a 
village,  has  given  place  to  TeU,  mean- 
ing a  site  or  ancient  ruin.  Tradition 
of  Jews  and  Arabs  fixes  the  site  of 
Capernaum  here.  But  no  fountain  ig 
found  nearer  than  two  miles. 

Rev.  Dr.  S.  Graves  thus  defends  and 
describes  the  latter  site :  "  This  I  believe 
to  be  the  true  site  of  Capernaum,  and 
this  one  ruin  of  fallen  and  broken 
columns  is  believed  by  Lieutenant  Wil- 


112 


LUKE  IV. 


A.  D.  28 


32  Galilee,  and  taught  tliem  on  the  sabbath-days:  and   '^^^J^  f's'^} 
they  were  astonished  at  his  doctrine:  *for  his  word      2.15^         ' 

33  was  with  power,     'And  in  the  synagogue  there  WJis  a   ' Mk.  1.  23-28. 


son,  as  stated  in  his  recent  survey,  to  be 
the  synagogue  which  the  pious  centu- 
rion built  ibr  the  Jews,  to  which  allu- 
sioD  is  made  in  Luke  7:5  '  For  lie 
loveth  our  nation  and  hatk  built  us  a 
synagogue,'  or,  as  it  is  in  the  Greek, 
'the  syTiagogue,'  the  article  showing 
that  it  was  some  marked  and  noted 
building. 

"  I  examined  these  most  interesting 
remains  with  all  the  care  that  a  burn- 
ing sun  and  the  brief  hour  or  two 
allotted  me  would  allow  of.  I  found 
eleven  bases  of  columns  in  situ,  and 
three  others  out  of  their  original  places. 
These  measured  at  the  top  nearly  three 
feet  in  diameter,  and  the  columns  that 
once  stood  upon  them  were  two  feet 
four  inches  in  diameter.  The  orna- 
mental architrave  which  these  pillars 
supported,  and  which  was  l.ving  about 
in  fragments,  was  three  feet  in  height. 
The  brownstone  which  composed  the 
sides  was  twenty  inches  in  thickness. 
The  building  was  in  the  Corinthian 
order  and  the  workmanship  very  cred- 
itable, though  not  of  the  highest  style ; 
the  coarseness  of  the  material  M'ould 
hardly  admit  of  this.  The  exact  form 
of  this  edifice  it  was  difficult  to  make 
out,  but  the  fragments  of  it  covered 
nearly  the  third  of  an  acre,  and  further 
excavations,  I  am  sure,  would  reveal 
something  of  far  greater  interest." — The 
/Standard,  Chicago,  April  3,  1873. 

But  on  the  contrary,  Rev.  Dr.  Robert 
Patterson  defends  the  first  of  the  above 
sites  as  follows :  "  On  the  other  hand, 
Khan  Minyeh  is  exactly  the  distance 
fiom  Tiberias  and  the  Jordan  which 
the  ancient  itineraries  describe,  and  in 
its  fountain  and  aqueduct  meets  all  the 
descriptions  given  of  the  sources  of  Ca- 
pernaum's fertility,  which  the  exuber- 
ance of  its  vegetation  fully  confirms. 
Accordingly,  the   six    ministers   of  our 

Earty,  after  reading  the  arguments  of 
alf  a  dozen  authors  on  all  sides  of  the 
question,  unanimously  agreed  that  Khan 
Minyeh  marks  the  site  of  Capernaum, 
that  Bethsaid  is  Bethsaida,  and  Tell 
Hums  is  the  site  of  the  ancient  Chora- 
zin.  Its  magnificent  columns  are  hid- 
den bv  luxiu-iant  thistles  and  mustard. 


'Woe  unto  thee,  Chorazin!'"^ — The 
Sunday -school  Times,  Philadelphia, 
May  25,  1872.  In  view  of  all  thai 
has  thus  far  been  discovered  and  writ- 
ten, I  am  not  yet  prepared  to  give  up 
Khan  Minyeh  as  the  most  probable  site 
of  Capernaum.  Galilee.  See  on  oh. 
1  :  26. 

Capernaum  was  a  most  fitting  place 
for  Jesus  to  carry  on  his  ministry.  Not 
only  could  he  cross  the  lake  in  any  di- 
rection, but  he  could  go  forth  by  roads 
to  every  part  of  Galilee.  To  the  south 
also  he  could  pass  down  the  Jordan  val- 
ley on  the  western  side,  or  crossing  a 
bridge  at  the  south  of  the  lake  could  go 
through  Perea  to  the  fords  of  the  Jor- 
dan near  Jericho,  or  pass  over  the 
mountains  of  Zebulon  to  Nazareth,  and 
thence  through  the  plain  of  Esdraelon 
to  Samaria  and  Jerusalem. 

And  taught  them.  Better,  And  he 
was  teaching  them.  This  begins  a  new 
sentence,  and  intimates  what  was  his 
usual  practice.  He  preached  repent- 
ance and  the  good  news  of  the  kingdom 
of  God,  Matt.  4  :  17;  Mark  1  :  14,  15. 

32.  They  were  astonished,  struck 
with  wonder  at  his  doctrine.  Rather, 
at  his  teaching,  both  as  to  its  matter  and 
his  manner  of  instruction.  The  reason 
of  their  astonishment  is  given :  for 
his  word  was  with  power.  His  in- 
struction was  with  authority.  He  taught 
as  the  great  Author  and  Revealer  of  truth , 
expounded  it  in  all  its  fulness  and  spir- 
itually, and  enforced  it  by  his  personal 
authority,  Matt.  7  :  28,  29.  All  God's 
teachings  have  a  self-evidencing  lij;ht 
and  a  self-asserting  power.  Conscien  -e 
yields  to  their  force ;  for  as  lungs  were 
made  for  air,  so  was  conscience  io" 
truth. 

33-r7.  Jesus  Heals  a  Demoniac 
IN  THE  Synagogue,  Mark  1  :  23-28. 
Luke  is  somewhat  briefer  than  Mark, 
and  with  sufficient  diflference  to  show 
the  independence  of  his  account.  Ac- 
cording to  Mark  1  :  16-22,  this  miracle 
followed  the  calling  of  the  four  disci- 
ples. 

As  this  is  the  first  miracle  recoided 
by  Luke,  a  few  thoughts  on  the  Mjra. 
CLES  OF  Christ  will  be  in  place.    Ha 


k.  D.  28. 


LUKE  IV. 


118 


man,  which  had  a  spirit  of  an  unclean  devil,  and 


performed  them  in  proof  of  his  divine 
mission,  John  2:22;  9:3-5;  10:25, 
37.  The  Jews  expected  the  Messiah 
would  work  miracles,  Matt.  12  :  38 ; 
Luke  11  :  16,  17 ;  John  7  :  31 ;  so  also 
did  John  the  Baptist,  Matt.  11:3.  The 
miracles  of  Christ  were  variously  desig- 
nated. When  they  wei-e  specially  re- 
garded as  evidences  of  his  divine  mis- 
sion, they  were  called  semeia,  signs,  ch. 
8:11;  John  2  :  11 ;  when  as  the  mani- 
festation of  supernatural  power,  they 
were  called  dunameis,  mighty  tvorks, 
corresponding  more  strictly  to  the  word 
miracle  in  common  English  usage,  ch. 
6:2;  9  :  39 ;  when  as  extraordinary 
and  portending  phenomena,  exciting  as- 
tonishment or  terror,  they  were  called 
terata,  wonders,  John  4  :  48 ;  Acts  2  : 
22 ;  compare  Mark  13  :  22 ;  and  when 
viewed  still  more  generally  and  compre- 
hensively, as  something  completed  and 
to  be  reflected  on — the  natural  acts  and 
products  of  his  being — they  were  called 
erga,  works,  John  7  :  3,  21.  In  our 
common  version  the  first  of  these  is 
translated  signs,  miracles,  wonders;  the 
second,  mighty  works,  mighty  deeds,  ivon- 
derfiU  works,  miracles;  the  third,  won- 
ders ;  and  the  fourth,  deeds. 

To  get  a  full  and  correct  conception 
of  Christ's  miracles  they  should  be 
viewed  in  all  these  as^jects.  They  were 
not  simply  the  manifestations  of  a  su- 
pernatural power,  but  also  the  product 
of  that  power  inherent  in  our  Lord,  the 
natural  fruits,  the  outworkings,  of  his 
own  divine  nature ;  they  were  not  mere- 
ly adapted  to  impress  the  mind  deeply 
and  excite  astonishment  or  terror,  but 
they  were  also  the  signs,  the  evidences, 
of  himself  and  of  the  truth  of  which  he 
wae  the  embodiment.  They  were,  in 
fine,  the  supernatural  ijhenoniena  pro- 
duced by  his  own  power  in  proof  of  his 
divine  nature  anl  work.  They  were 
not  in  violation  of  nature  nor  necessar- 
ily a  suspension  of  its  laws,  but  rather 
above  nature,  so  far  as  we  know,  or  in 
accordance  with  laws  and  principles  un- 
known to  us.  It  is  indeed  in  accordance 
with  nature  to  expect  miracles  in  connec- 
tion with  a  new  dispensation.  "  All  the 
great  chapters  of  nature's  history,"  says 
Prof.  Hitchcock, "  begin  with  them ;  and 
if  the  Christian  dispensation  were  desti- 
ti.  t€  of  them,  it  would  be  out  of  harmony 


with  the  course  of  things  in  the  natural 
world."— £t6.  Sac,  July,  18G3,  p.  552, 
33.  In  the    synagogue.      See    on 
ver.   15.     A  spirit  of  an   unclean 

devil,  or  demon.  A  peculiar  expres- 
sion. Bengel  says :  "  Spirit  denotes  its 
mode  of  woi-king;  demon,  its  nature." 
Alford  observes :  "  Spirit  is  the  influ- 
ence, demon  the  personality,  of  the  pos- 
sessing demon."  While  demon  points 
unmistakably  to  a  personality,  it  seems 
to  me  that  spirit  means  more  than  influ- 
ence— that  it  rather  presents  the  demon 
as  an  acting  rational  intelligence.  The 
original  Scriptures  recognize  but  one 
devil,  but  many  demons,  who  are  sub- 
ject to  Satan,  their  prince.  Matt.  9  :  34 , 
25  :  41 ;  Rev.  12  :  9.  The  one  here  is 
called  "  an  unclean  demon,"  with  refer- 
ence to  his  moral  vileness  and  wicked- 
ness. Mark  { 1  :  23)  calls  him  "  an  un- 
clean spirit."  Demons  are  also  called 
evil  sjiirits,  ch.  7  :  21 ;  8:2.  They  were 
the  authors  and  promoters  of  wickedness 
and  all  uncleanness. 

It  is  evident  from  this  and  other 
similar  miracles  that  the  sacred  writers 
in  their  account  of  demoniacal  posses- 
sions did  not  speak  in  mere  accommoda- 
tion to  the  opinion  of  the  Jews,  but 
stated  as  matters  of  fact  that  in- 
dividuals were  actually  possessed  with 
demons.  Demons  are  spoken  of  as 
personal  beings,  ch.  11  :  24-26;  James 
2  :  19;  Rev.  16  :  14,  etc.;  Jesus  ad- 
dressed them  as  persons  and  they  an- 
swered as  such,  ver.  35 ;  Mark  5  :  8 ;  9  : 
25  ;  they  showed  a  supernatural  know- 
ledge of  Jesus,  ch.  4  :  34 ;  Matt.  8  :  29 ; 
they  requested,  and  were  permitted,  to 
enter  a  herd  of  swine,  ch.  8  :  32.  Jesus 
also  distinguished  between  casting  out 
demons  and  the  healing  of  diseases,  ch. 
7  :  21;  Mark  1  :  32-34;  Matt.  8:  16. 
A  person  might  be  dumb  as  a  lesult  of 
demoniacal  possession,  but  not  every 
dumb  person  was  possessed  with  a  le- 
mon, Mark  7  :  32 ;  Matt.  9  :  32,  33.  No- 
where is  demoniacal  possession  made 
identical  with  any  one  disease.  Yet 
various  mental  and  bodily  disorders  are 
attributed  to  the  agency  of  the  devil  or 
demons,  ch.  9  :  39,  42 ;  Acts  10  :  38. 
The  bodies  of  individuals  are  represent- 
ed as  forcibly  possessed  by  a  conscious- 
ness and  will  foreign  to  themselves,  so 
that  there    appears    to    have    be«n    a 


114 


LUKE  IV. 


A.  D.  28 


34  cried  out  with  a  loud  voice,  saying,  Let  us  alone ;  what 

have  we  to  do  with  thee,  thou  Jesus  of  Nazareth  ?  ^art  *  *^®-  ^-  ^^• 
thou  come  to  destroy  us?  ""I  know  thee  who  thou  art ;   ^''^^-  ^^^• 


dDuble  will  and  a  double  conscious- 
ness, ch.  9  :  39;  11  :  14;  Mark  7  :  25, 
30.  From  sucli  passages  it  is  evident 
that  the  Scriptures  speak  of  Satan  and 
demons  as  personal  beings,  and  that 
they  were  permitted  to  take  possession 
of  the  bodies  of  men  and  inflict  on  them 
various  sufferings.  To  regard  the  lan- 
guage of  the  sacred  writers  as  a  mere 
accommodation,  the  devil  and  his 
angels  as  mere  myths,  or  tlie  principle 
of  evil  and  the  possessions  as  mere 
diseases,  is  contrary  to  the  plainest 
statements  and  to  the  uses  of  language. 
In  the  same  way  all  history  might  be 
discredited  and  the  actual  existence  of 
the  principal  men  of  pastages  disproved. 

We  may  know  the  fact,  though  un- 
able to  explain  how  demons  possessed 
men.  We  know  too  little,  it  may  be, 
of  the  connection  between  body  and 
spirit,  and  of  the  operation  of  spirit  on 
spirit.  The  soul,  however,  gives  and 
receives  impressions  through  the  nervous 
svstem.  Soul  operates  on  soul.  One 
thus  obtains  complete  power  over  an- 
other. Why  may  not  evil  spirits,  under 
certain  conditions,  do  the  same? 

To  the  frequent  inquiry.  How  comes 
it  that  similar  possessions  do  not  occur 
at  the  present  day  ?  it  may  be  answered : 
(1)  It  cannot  be  proved  that  they  do  not 
sometimes  occur  even  now.  It  cannot  be 
said  thatin  many  cases  ofinsanity,  and  in 
some  cases  of  mental  and  moral  disease, 
the  malady  may  not  be  traced  to  the  di- 
rect agency  of  demons.  (2j  But  admitting 
that  such  possessions  are  not  common, 
yet  there  was  a  reason  in  our  Saviour's 
day  for  the  external  manifestation  of 
Satan's  power.  The  crisis  of  the  moral 
history  of  the  world  was  at  hand.  The 
devil  was  allowed  to  exercise  unusual 

Cower  in  temptation  on  the  souls  and 
odies  of  men,  in  order  that  Christ 
might  meet  him  openly  and  manifest 
his  power  in  his  victory  over  him. 
When  God  was  manifested  in  the  flesh, 
then  demons  may  have  been  permitted 
to  manifest  themselves  specially  among 
men.  And  that  demoniacal  possessions 
were  more  specially  limited  to  that  age 
is  rot  an  unfair  inference  from  both 
8ac.-8d  and  profane  history.     For  it  is  a 


remarkable  fact  that  we  have  no  cases 
of  these  possessions  in  the  Old  Testament 
and  none  in  the  Epistles  of  the  New 
Testament,  and  that  Josephus  speaks 
of  no  real  possessions  except  in  the  gen- 
eration in  which  Christ  exercised  his 
ministry. 

He  cried  out.  The  unclean  spirit. 
He  had  such  control  of  the  man  that  he 
spoke  through  him,  using  his  organs  of 
speech,  and  that  too  with  a  loud  voice. 
The  personality  of  the  demon  is  dis- 
tinctly recognized.  Neither  a  disease 
nor  a  myth  could  thus  cry  out. 

34.  Let  us  alone.  Rather,  hah  !  an 
interjection  expressing  surprise  and  dis- 
pleasure. The  very  presence  of  Jesus 
was  a  torment  to  demons.  He  was 
"  manifested  to  destroy  the  works  of  the 
devil,"  1  John  3  :  8.  What  have  we 
to  do  with  thee  ?  Whut  to  us  and 
thee  in  common?  Our  relations  and 
our  business  are  wholly  difiierent  from 
thine.  Wilt  thou,  then,  disturb  us? 
This  form  of  expression  occurs  several 
times  in  the  New  Testament.  Jesus 
thus  addressed  his  mother  at  the  mar- 
riage in  Cana  of  Galilee.  It  alwaya 
implies  disapprobation,  though  some- 
times employed  in  friendly  reproof. 
The  demon  uses  the  plural  here  with 
rrference  to  fallen  spirits  as  a  class,  of 
which  he  was  a  representative.  They 
want  nothing  to  do  with  him,  but  he 
has  determined  only  the  more  to  do 
with  them.     Thou  is  superfluous. 

Art  thou  come  ?  or  didst  thou  come  f 
Is  this  the  object  of  thy  coming?  To 
destroy  us,  who  constitute  the  king- 
dom of  darkness,  of  which  this  one  was 
a  representative.  The  man  could  not 
have  been  included  in  tis,  for  it  was  Ihe 
saving  of  the  man  and  his  own  expul- 
sion that  the  demon  feared.  The  de 
struction  consisted  in  sending  them 
down  to  hell.  Matt.  8  :  29 ;  10  :  28. 

I  kuoAV  thee  who  thou  art. 
Doubtless  by  fame  and  report,  but 
more.  He  felt  the  awing  influence  of 
so  holy  a  being,  filling  him  with  dread ; 
he  took  him  at  once  to  be  the  Messiah : 
he  believed  and  trembled,  James  2  :  19. 
Compare  a  similar  knowledge  in  Act« 
16  :  17. 


A.  D.  28. 


LUKE  IV. 


115 


35  'tlie  Holy  One  of  God.  AndJesus  rebuked  him,  saying,  ''^i^-^'^i  ^^^  2^^: 
Hold  thy  peace,  and  come  out  of  him.  And  when  ac.  3.h';  I'Petl 
the  devil  had  thrown  him  in  the  midst,  he  came  out      ;i  22. 

36  of  him,  and  hurt  him  not.  And  they  were  all  amazed, 
and  spake  among  themselves,  saying,  What  a  word  is 
this !  for  with  authority  and  power  he  commandeth 

the  unclean  spirits,  and  they  come  out.     And  ''the   ''i*  ^2- 1^- 

87  fame  of  him  went  out  into  every  place  of  the  country 
round  about. 

88  'And  he  arose  out  of  the  synagogue,  and  entered  >Mt.  8. U;  Mk.  1. 
into  Simon's  house.      And  Simon's   wife's  mother      ^^• 


The    Holy  One    of   God.      Not 

merely  morally  so,  but  also  oflficially. 
The  Son  of  God,  the  Messiah,  the  oue 
officially  set  apart  and  consecrated  to 
this  office  and  work,  John  6  :  69.  Com- 
pare John  10  :  36;  Rev.  3:7.  Demons 
knew  him  to  be  the  Son  of  God,  ver.  41 ; 
Acts  19  :  15. 

35.  Hold  thy  peace.  (Silence,  a  com- 
mand  with  authority  and   restraining 

Sower.  The  testimony  was  not  with 
elieving  confidence ;  demons  were  not 
Eermitted  to  give  it,  ver.  41,  neither 
ad  the  time  come  for  so  public  a  pro- 
mulgation. This  Jesus  reserved  to  him- 
self and  his  followers.  Come  out  of 
him.  Two  distinct  personalities  are 
here  recognized.  The  demon  is  treated 
as  a  person  as  much  as  the  man.  The 
one  was  just  as  much  a  disease  or  a 

f)rinciple  as  the  other,  no  more  and  no 
ess. 

The  personality  of  the  demon  is 
further  shown  by  his  crying  out,  con- 
vulsing the  man,  and  coming  out  of 
him.  Such  language  would  not  be 
used  of  an  epileptic  lit,  as  some  would 
have  us  believe.  Had  thrown  him 
in  the  midst,  of  the  assembly.  Mark 
(1  :  26)  says.  Had  torn  him.  From  the 
two  accounts  it  appears  tliat  the  demon 
convulsed  him,  threw  him  into  the 
D;'dst  of  the  company  in  a  sjiasm,  and 
came  out  of  him  and  hurt  him  not — 
that  is,  did  him  no  real  injury.  Such 
paroxysms  in  connection  with  casting 
out  demons  showed  their  malignant 
and  degraded  nature  (ch.  9  :  39),  and 
oiily  made  the  miracle  the  more  im- 
pressive. 

36.  They  were  all  amazed.  More 
correctly,  Amazement  came  upon  all. 
The  effect  of  the  miracle  is  here  vividly 
presented  A  general  amazement  took 
possession   of   the    people,   which    led 


them  to  discussion  and  certain  conclu- 
sions.   Spoke  among  themselves. 

Speaking  and  reasoning  one  with  an- 
other. What  a  word  is  this !  etc. 
Rather,  What  is  this  word  that  with  au- 
thority, etc.  What  meaneth  this  com- 
manding and  this  obedience?  Such  a 
display  of  suiierhuman  authority  and 
IDOwer  aroused  their  amazement  and 
set  them  to  inquiring  and  reasoning, 
and  made  Jesus  widelyknown.  Au- 
thority, which  no  one  could  question. 
Powder,  which  none  can  resist.  The 
former  word  implies  possession  of 
power,  the  latter  denotes  its  exercise. 
The  word  of  Christ  is  still  powerful. 
"  I  have  often  found  some  word  of 
Scripture  to  me  like  the  gate  of  Par- 
adise."— LXJTHER. 

37.  Further  effect  of  this  miracle. 
The  fame,  etc.  Rather,  A  rumor  con- 
cerning him  went  out,  etc.  This  was  a 
popular  rumor  concerning  what  he  did 
and  taught.  It  became  a  common  topic 
of  conversation  in  every  place  of  the 
country  round  about  Capernaum  in 
Galilee.  "  The  district  rung  with  his 
fame."— Webster  and  Wilkinson. 

This  miracle  in  public  is  nowfollvsred 
by  one  in  private. 

38-41.  Heals  Peter's  Wife's  Mo- 
ther AND  MANY  OTHERS,  Matt.  8  : 
14-17 ;  Mark  1  :  29-34.  Further  evi- 
dences of  his  divine  mission  and  doc- 
trine. Matthew  is  briefest,  but  alone 
refers  to  a  fulfilment  of  prophecy. 
Mark  is  the  fullest,  and  enters  most 
into  detail.  Luke  is  nearly  as  full  as 
Mark,  and  gives  some  interesting  par- 
ticulars not  recorded  by  the  others. 

38.  Immediately  after  leaving  the 
synagogue  they  enter  the  house  )f  Si- 
mon and  Andrew,  Mark  1  :  29.  These 
latter  had  formerly  resided  at  Bethsaida 
(John  1  :  44),  but  now  had  tai  ju  ujr 


116 


LUKE   IV. 


A.D.  2a 


was  taken  with  a  great  fever ;  and  they  besought  him 
89  for  her.     And  he  stood  over  her,  and  rebuked  the 
fever;  and  it  left  her:  and  immediately  she  arose  and 
ministered  unto  them. 

"Now  when  the  sun  was  setting,  all  they  that  had   "Mt.  8. 16;  Mk.  t 
any  sick  with  divers  diseases  brought  them  unto  him  ;      ^'^' 
and  he  laid  his  hands  on  every  one  of  them,  and 
healed  them.     "And  devils  also  came  out  of  many,   'Mk.  i.  34;  3.  ii. 


10 


41 


their  residence  at  Capernaum.  Mark 
alone  mentions  the  fact  that  Jesus  was 
attended  by  James  and  John ;  doubt- 
less also  by  Andrew  and  Peter. 

Wife's  mother.  Mother-in-law. 
She  seems  to  have  resided  with  Peter. 
Simon  is  contracted  from  Simeon,  and 
means  hearkening.  He  was  called  Peter 
by  our  Lord  upon  his  first  introduction 
to  him,  John  1  :  42.  Peter  had  a  wife. 
A  foolish  and  slanderous  tradition 
makes  him  divorce  her  when  he  be- 
came an  apostle.  But  all  the  apostles 
had  a  right  to  marriage ;  and  as  late  as 
A.  D.  57  Peter's  wife  was  living  and 
accompanied  him  on  a  missionary  jour- 
ney, 1  Cor.  9  :  5.  The  Romish  doctrine 
of  clerical  celibacy  is  unauthorized  by 
Scripture,  Heb.  13  :  4.  Forbidding  to 
marry  is  one  of  the  marks  of  the  apos- 
tasy, 1  Tim.  4:3.  A  great  fever,  « 
violent  or  raging  fever.  Luke,  being  a 
physician,  alone  with  exactness  indi- 
cates the  severity  of  the  disease.  Fe- 
vers are  common  in  Palestine,  and  in 
the  vicinity  of  Capernaum  are  of  a 
malignant  type.  They  besought 
him.  Luke  alone  records  this.  Mark 
(1  :  30)  simply  says,  "  They  tell  him  of 
her."  Jesus  thus  waits  for  this  mani- 
festation of  their  faith.  Thus,  too,  does 
he  encourage  praver.  Compare  Ezek. 
36  :  37. 

39.  Stood  over  her  and  rebuked 
the  fever.  Matthew  (8  :  15)  merely 
eays,  "  And  he  touched  her."  Mark 
(1  :  31),  with  greater  minuteness,  says, 
"  And  he  came  [the  standing,  according 
to  Luke,  is  implied],  and  took  her  by 
the  hand  and  lifted  her  up."  By  com- 
bining the  three  accounts  great  fulness 
is  obtained.  Luke  alone  personifies  the 
disease,  the  fever  being  addressed  as  if 
it  were  a  conscious  agent.  Rehnked  the 
fever,  and  obedient  to  his  command  it 
left  her.  The  fever  left  her  instantly  ; 
and  as  an  evidence  of  a  full  and  perfect 
cure,  immediately  she  arose  and 


ministered  unto  them.  She  at  once 
attended  to  her  household  duties,  waited 
on  the  table,  and  served  them.  Instead 
of  being  weak  and  exhausted,  she  was 
raised  to  her  full  strength  and  to  per- 
fect health.  Recovery  from  fever  is 
always  slow;  the  suddenness  of  the 
cure  showed  the  reality  and  greatness 
of  the  miracle. 

40.  Luke  proceeds  from  these  two 
particular  miracles,  the  one  public,  the 
other  private,  to  the  statement  that  his 
miracle-working  power  was  very  largely 
and  wonderfully  exercised  at  that  time 
and  place. 

When  the  sun  was  setting.  It 
was  the  cool  of  the  day,  and  therefore 
the  best  time  for  bringing  the  sick.  The 
news  of  Christ's  presence  in  the  city  and 
of  his  wonderful  cure  in  the  synagogue 
had  had  time  to  spread,  and  now  the 
people  began  to  bring  their  sick.  It 
being  the  Sabbath  also,  they  may  have 
preferred  to  wait  till  its  close.  But  they 
eagerly  avail  themselves  of  the  first  op- 
portunity, as  the  Sabbath  day  is  closing. 
All  they  that  had  any  sick,  etc. 
There  was  a  general  bringing  of  the 
sick.  He  laid  his  hands,  etc.  This 
is  alone  stated  by  Luke.  Mark  (1  :  34) 
graphically  adds,  "  And  all  the  city  ^as 
gathered  together  at  the  door."  By  ^on- 
nectin^  the  exercise  of  his  power  with 
this  external  act  on  every  one,  he 
encouraged  their  faith  individually  and 
jjointed  toward  himself  as  the  source  of 
power.  Thus,  while  Christ  healed  the 
sick,  we  never  hear  that  he  was  sick 
himself.  His  was  a  life  of  health.  He, 
indeed,  by  his  sympathies  made  the  suf- 
ferings of  others  his  own.  "Himself 
took  our  infirmities  and  bore  our  sick- 
nesses," Matt.  8  :  17.  Without  perfect 
health  he  could  not  have  done  or  en- 
dured what  he  did. 

41.  And  devils,  demons,  also.  The 
special  mention  of  demons  is  distincl 
from  the  "  divers  diseases  "  of  the  pre- 


A.  D.  28. 


LUKE  IV. 


117 


crying  out,  and  saying,  Thou  art  Christ  the  Son  of 

God.     And  "he  rebuking  them  suffered  them  not  to   '"'^'^^-^'^l  ^\ 

speak  :  for  they  knew  that  he  was  Christ.  i^ik.    '    ^    " 

First  general  preaching  tour  throughout  Galilee. 

i2      p  And  when  it  was  day,  he  departed  and  went  into  'Mk.  i.  35, 
a  desex't  place :  and  the  people  sought  him,  and  came 
unto  him,  and  i  stayed  him,  that  he  should  not  depart  "•  John  4. 40. 

43  from  them.     And  he  said  unto  them,  I  must  preach 

the  kingdom  of  God  to  other  cities  also:  'for  there-   'Is48. 16. 


ceding  verse,  showing  that  demoniacal 
possessions  were  not  diseases.  Thou 
art  Christ.  This  is  omitted  by  the 
oldest  and  best  manuscripts  and  tlie 
highest  critical  authorities.  The  same 
idea  is  expressed  by  what  follows.  The 
Sou  of  God.  See  on  ch.  1  :  35.  That 
the  demons  kuew  that  he  Avas  Christ 
and  recognized  his  divinity  is  a  conclu- 
sive evidence  of  their  existence  and  of 
their  actually  possessing  men.  Re- 
buking them  suffered  them  not 
to  speak,  to  make  known  his  Mes- 
siahship.  Demons  were  not  to  be  his 
messengers  to  proclaim  this  glorious 
fact.  His  own  disciples  were  to  do  this, 
and  the  proofs  on  which  he  rested  his 
claims  are  referred  to  in  John  5  :  32, 
39,  46,  47 ;  20  :  30,  31.  Nor  had  the 
time  arrived  to  make  this  full  announce- 
ment among  the  jieople. 

42-44.  Jesus  makes  his  First 
PREACHING  Tour  throughout  Gal- 
ilee, Matt.  4  :  23-25 ;  Mark  1  :  35-39. 
Matthew  is  the  fullest,  but  omits  the 
record  of  Christ's  retirement  into  a  des- 
ert place,  which  is  related  by  the  other 
two  evangelists.     Luke  is  very  brief. 

42.  When  it  was  day,  following 
the  cure  of  Peter's  wife's  mother.  Ac- 
cording to  Mark  1  :  35,  it  was  early  day- 
break. Went  into  a  desert  place, 
an  uninhabited  and  unfrequented  place 
near  Capernaum.  He  went  there  for 
quiet,  meditation,  and  prayer,  Mark  1  : 
35.  The  people  sought  him.  From 
Mark's  account  it  appears  that  Simeon 
and  his  party  sought  and  found  Jesus, 
and  reported  to  him  that  all  the  people 
were  seeking  him.  And  Peter's  words 
are  soon  confirmed,  for  the  multitude 
searched  with  such  diligence  that  they 
also  found  him  and  stayed  him,  held 
him  back,  detained  him,  that  he 
should    not    depart    from    them. 


While  Nazareth  drove  him  away,  Ca- 
jjernaum  invites  him  back. 

43.  The  reply  of  Jesus  shows  that  he 
had  other  work  to  do,  and  that  the  peo- 
ple understood  not  the  object  of  his 
mission.  I  must.  There  was  a  moral 
necessity,  founded  on  his  divine  mis- 
sion. Preach,  etc.  Proclaim  the  good 
news  of  his  kingdom.  The  kingdom 
of  God  is  equivalent  to  kingdom  of 
heaven  in  Matthew  (3  :  2,  etc.),  the 
former  expression  having  special  refer- 
ence to  its  central  locality,  the  latter  to 
him  whose  it  is.  The  same  thing  is  ex- 
pressed by  "  kingdom  of  Christ,"  or 
simply  "kingdom,"  Eph.  5:5;  Heb. 
12  :  28.  The  prophets  had  represented 
the  Messiah  as  a  divine  King  (Ps.  2  : 
6 ;  Isa.  11:1;  Jer.  23  :  5 ;  Zech.  14  :  9  ; 
Mic.  4  : 1-4 ;  5:2),  and  especially  Daniel 
(Dan.  2  :  44;  7  :  13, 14),  who  had  spoken 
of  "  a  kingdom  which  the  God  of  heaven 
would  set  up."  Hence,  kingdom  of  heav- 
en, or  of  God,  became  common  among 
the  Jews  to  denote  the  kingdom  or  reign 
of  the  Messiah.  Their  own  theocracy 
was  also  typical  of  it.  They,  indeed, 
perverted  the  meaning  of  prophecy,  and 
expected  an  earthly  and  temporal  king- 
dom, the  restoration  of  the  throne  of 
David  at  Jerusalem,  and  the  actual 
subjitgation  of  all  nations.  John  the 
Baptist,  Jesus,  and  the  apostles,  how- 
ever, rescued  the  jjhrase  from  error, 
and  gave  it  its  full  and  true  meaning. 
This  kingdom,  reign,  or  administration 
of  the  Messiah  is  spiritual  in  its  nature 
(John  18  :  36 ;  Rom.  14  :  17),  and  is  ex- 
ercised over,  and  has  its  seat  in,  the 
hearts  of  believers,  Luke  17  :  21.  It 
exists  on  earth  (ch.  13  :  18,  19,  41,  47) ; 
extends  to  another  state  of  existence 
(ch.  13  :  43;  2G  :  29 ;  Phil.  2  :  10,  11); 
and  will  be  fully  consummated  in  a 
state  of  glory,  1  Cor.  15  :  24;  Matt.  8  : 


118 


LUKE  IV. 


A.  D.  28 


44  fore  am  I  sent. 
of  Galilee. 


•  And  he  preached  in  the  synagogues  '  M^-  i-  38, 39. 


11 ;  2  Pet.  1  :  11.  It  thus  embraces  the 
whole  mediatorial  reign  or  government 
of  Christ  on  earth  and  in  heaven,  and 
includes  in  its  subjects  all  the  redeem- 
ed, or,  as  Paul  expresses  it  (Ejih.  3  :  15), 
"  the  whole  family  in  heaven  and 
3arth."  Kingdom  of  God  and  church 
are  not  identical,  though  inseparably 
and  closely  connected.  The  churches 
of  (!hrist  are  the  external  manifestations 
of  this  kingdom  in  the  world.  To 
other  cities  also.  Not  merely  at 
Capernaum,  but  in  adjacent  villages, 
towns,  and  cities,  Mark  1  :  48.  There- 
fore am  I  sent.  Because  for  this  was 
T  sent.  Not  from  Capernaum,  but  from 
his  Father,  John  16  :  28.  His  mission 
was  to  preach  the  gospel,  ch.  4  :  18-21. 
This  the  people  failed  to  understand. 

44.  And  he  preached,  etc.  And 
he  was  preaching  in  the  synagogues 
throughout  Galilee,  Mark  1  :  39.  Mark 
also  adds,  "And  cast  out  devils."  This 
must  be  the  first  general  preaching  tour 
throughout  Galilee,  recorded  in  Matt. 
4  :  23-25,  since,  according  to  the  first 
two  evangelists,  it  occurred  not  long 
after  the  calling  of  the  four  disciples, 
Matt.  4  :  18  and  Mark  1  :  16.  We  can- 
not suppose  two  such  extensive  tours  in 
the  course  of  a  few  weeks. 


Remarks. 

1.  The  proper  preparation  for  tempta- 
tion and  trial  is  to  be  filled  with  the 
Spirit,  ver.  1 ;  Acts  13  :  9 ;  Eph.  5  :  18. 

2.  Though  God  often  leads  men  into 
trials  and  places  of  temptation,  yet  he 
gives  them  means  for  overcoming,  vers, 
i,  2 ;  1  Cor.  10  :  13 ;  2  Cor.  12 :  9  ;  Dan. 
2  :  17-20;  James  5  :  11 ;  2  Pet.  2  :  9. 

3.  Seasons  of  great  spiritual  enjoy- 
ment are  often  followed  by  great  tempta- 
tions. Thus  it  frequently  is  with  the 
olessed  experiences  in  baptism,  vers.  1, 
2 ;  Matt.  16  :  17,  22,  23;  Acts  6  :  1  and 
8  :  1. 

4.  Solitude  has  its  special  dangers 
and  temptations.  Man  was  made  a 
social  being,  vers.  1,  2;  1  Kings  19  :  4, 
9-11. 

5.  The  Christian,  and  especially  the 
young  convert,  may  expect  to  be  tempt- 


ed to  doubt  his  own  adoption  and  t« 
distrust  God,  ver.  3. 

6.  Intense  hunger  is  no  excuse  for 
crime  or  for  distrusting  Providence. 
God  has  a  full  supply.  Faith  in  him 
will  ensure  victory  over  the  wants  of 
the  world,  vers.  3,  4 ;  Matt.  6  :  33 ; 
John  6  :  27,  32. 

7.  In  overcoming  one  temptation  we 
may  fall  into  another.  Our  faith  may 
be  turned  into  presumiition  or  overcome 
by  ambition,  vers.  6,  9. 

8.  The  word  of  God,  the  sword  of  the 
Spirit,  is  our  weapon  in  temptation, 
vers.  4,  8,  12 ;  1  John  2  :  14. 

9.  To  secularize  religion,  to  take  the 
kingdom  of  the  world  through  carnal 
weapons,  to  depend  on  worldly  pomp, 
vain  display,  fashion,  wealth,  fine 
churches,  and  the  like,  is  a  forsaking 
and  renouncing  of  the  spiritual  nature, 
power,  and  weapons  of  Christ's  king- 
dom, ver.  6 ;  Rom.  14  :  7. 

10.  We  should  wait  God's  time  and 
way  for  receiving  what  he  intends  to 
bestow.  Christ  would  receive  nothing 
from  Satan.  The  shortest  and  easiest 
way  is  not  always  the  best,  vers.  6-9. 

11.  Neither  religion  nor  duty  should 
be  compromised  for  riches  or  honor, 
ver.  8 ;  Prov.  23  :  23. 

12.  We  have  but  to  resist  the  devil 
and  he  will  flee  from  us,  ver.  8 ;  1  Pet. 
5  :  8,  9 ;  James  4  :  7,  10. 

13.  Satan  uses  the  holiest  places  and 
things  to  tempt  men,  vers.  9,  11 ;  Acta 
5:3. 

14.  Wicked  men  who  appeal  to 
Scripture  to  support  or  cover  up  their 
own  crimes,  and  errorists  who  mis- 
quote the  word  of  God  and  pervert  its 
meaning,  are  following  in  the  foot- 
steps of  the  devil,  vers.  9,  10 ;  2  Pet 
3  :  16. 

15.  We  have  no  right  to  test  God 
merely  for  the  sake  of  testing  him,  nor 
to  trifle  with  his  promises  by  throwing 
ourselves  into  uncoramanded  dangers, 
ver.  12. 

16.  In  Christ's  victory  over  Satan,  all 
true  believers  have  a  pledge  of  their 
own.  He  shows  that  he  is  able  to 
succor  those  that  are  tempted,  ver.  13 ; 
1  Cor.  10  :  13 ;  Heb.  2  :  17 ;  4  :  15. 

17.  Jesus  by  his  own  example  teachei 


A..  D.  28. 


LUKE  V. 


119 


us  to  maintain  tlie  public  worship  of 
God,  vers.  16,  31 ;  Lev.  19  :  30 ;  Heb. 
10  :  25. 

18.  The  Bible  is,  above  all  others,  the 
book  of  public  worship  and  of  the 
Lord's  Day ;  it  is  the  ground  and  proof 
of  truth,  ver.  17  ;  Acts  13  :  27  ;  15  :  21 ; 
17  :  2,  3. 

1 9.  As  Christ  was  anointed  with  the 
Spirit  for  his  work,  so  should  his  fol- 
lowers be  for  theirs,  ver.  IS;  1  John  2  : 
20,  27. 

20.  How  glorious  the  mission  and 
work  of  Jesus !  vers.  18,  19. 

21.  Jesus  brings  to  the  sin-bound  soul 
'ts  jubilee,  ver.  19;  Ps.  89  :  15;  Rom. 
8  :  15;  Gal.  5  :  1. 

22.  Let  us  look  to  Jesus  as  our  Teach- 
er, and  joyfully  accept  his  instructions, 
ver.  20 ;  John  6  :  68. 

23.  Let  us  see  to  it  that  the  mission 
of  Jesus  is  fulfilled  in  our  hearts  and 
lives,  ver.  21 ;  John  17  :  3 ;  Phil.  3  :  10 ; 
Col.  1  :  27,  28. 

24.  How  many  admire  the  eloquence 
of  the  preacher  without  being  benefited 
by  the  truth  !  ver.  22 ;  Ezek.  33  :  31,  32. 

25.  "  Requests  for  divine  favor  are 
often  refused  because  prompted  by  pride 
or  selfishness." — Rkv.  J.  P.  Wakken. 
Ver.  23 ;  James  4  :  j>. 

26.  God  bestows  ajs  unmerited  favors 
upon  men  according  to  his  infinite  wis- 
dom and  good  pleasure,  ver.  25-27 ; 
Matt.  11  :  25-27. 

27.  "  It  is  an  evidence  of  great  de- 
pravity when  men  complain  that  bless- 
ings are  bestowed  on  others  which  they 
themselves  reject." — Amer.  Tract  So- 
ciety, JSr.  Y.    Ver.  28 ;  Matt.  23  :  13. 

28.  We  must  not  make  our  views  and 
feelings  the  rule  by  which  to  judge  the 
principles  of  the  gospel  administration, 
vers.  25-28;  Job  11  :  7 ;  Rom.  11  :  33. 

29.  How  uncertain  is  human  popular- 
ity !  vers.  22,  28,  29 ;  Matt.  21  :  9  and 
27  :  20-23. 

30.  In  the  treatment  of  Jesus  at  Naza- 
reth we  see  the  foreshadowing  of  that 
which  he  should  receive  from  the  Jew- 
ish nation  and  from  a  wicked  world, 
vers  28,  29;  John  1  :  11. 

31.  Jesus  was  invulnerable  and  im- 
mortal till  his  work  was  done;  so  are 
his  people.  He  is  Lord  of  his  own  times 
and  of  theirs,  ver.  30;  John  10  :  18,  28; 
Luke  21  :  18. 

32.  Discouragements  should  not  stop 
faithful  Le.bor.     If  we  cannot  do  gaid  in 


one  place,  we  should  go  to  another,  ver. 
31 ;  Matt.  10  :  12,  13 ;  Acts  13  :  46. 

33.  Scripture  has  a  self-evidencing 
power,  ver.  32 ;  John  7  :  17. 

34.  The  Christian  teacher  comes  with 
the  authority  of  God  and  truth,  ver.  32 ; 
2  Cor.  5  :  20. 

35.  A  mere  intellectual  knowledge  of 
Christ  cannot  save  us.  The  unclean 
spirit  knew  Jesus;  devils  believe  and 
tremble ;  they  know  liim  as  a  conqueror, 
and  not  as  a  Saviour,  vers.  33,  34 ;  James 
2:  19. 

36.  Jesus  needs  neither  the  service 
nor  the  testimony  of  demons,  vers.  35, 
41. 

37.  Christ's  victory  over  devils  fore- 
shadows his  complete  victory  over  the 
kingdom  of  darkness,  vers.  35,  36;  1 
John  3  :  8. 

38.  The  displays  of  Christ's  power 
often  produce  wonder  only,  without  sav- 
ing faith,  ver.  36 ;  Matt.  9  :  33 ;  12  :  23 ; 
Acts  13  :  41. 

39.  The  fame  of  Christ  should  arouse 
inquiry,  and  result  in  that  knowledge 
which  is  eternal  life,  ver.  36;  John 
17:3. 

40.  A  single  Christian  may  be  the 
means  of  bringing  both  great  temporal 
and  spiritual  blessings  upon  his  family, 
vers.  38,  39;  2  Tim.  1  :  18. 

41.  They  who  feel  their  need  of  Christ 
never  seek  him  in  vain,  ver.  40;  John 
6  :  37  ;  James  5:14;  1  Pet.  5  :  7. 

42.  If  you  would  find  Jesus,  seek  him 
in  places  of  prayer,  ver.  42 ;  ch.  5  :  16 ; 
6  :  12 ;  9  :  28. 

43.  Like  Jesus,  we  should  strive  to 
fulfil  our  mission.  We  should  not  neg- 
lect pressing  work  or  present  duty,  vers. 
43,  44 ;  John  9:4;  Matt.  5 :  14-16 ;  25  : 
19-30. 

CHAPTER  V. 

This  chapter  begins  with  a  relation  ol 
the  miraculous  draught  of  fishes  (1-11), 
which  probably  took  place  near  the 
close  of  our  Lord's  first  general  mission- 
ary tour  throiighout  Galilee.  Then  fol- 
lows the  account  of  healing  a  leper  (12- 
16)  and  a  paralytic  (17-26),  the  calling 
of  Matthew  to  be  a  constant  attendant 
(27,  28),  Matthew's  feast,  and  the  di* 
course  of  Jesus  on  fasting,  29-39.  These 
several  incidents  appear  to  be  in  chron- 
ological order,  though  they  are  not  aU 
closely  connected. 


120 


LUKE  V. 


A.  D.  28 


Miraculous  draught  of  fishes. 

V.     AND  *it  camo  to  pass,  that  as  the  people  pressed  *Mt.  4.  i8; 

upon  him  to  hear  the  word  of  God,  he  stood  by  the 
2  lake  of  Gennesaret,  and  saw  two  ships  standing  by  the 


Mk. 


1-11.  Jesus  Teaches  from  the 
Lake.  The  Miraculous  Draught 
OF  Fishes.  Most  have  regarded  this 
as  Luke's  accouut  of  tlie  calling  of  Pe- 
ter, Andrew,  James,  and  John,  and  iden- 
tical with  that  related  in  JIatt.  4  :  18-22 
and  Mark  1 :  lG-22.  With  Alford,  Web- 
ster, and  Wilkinson,  and  others,  I  think 
it  refers  to  a  later  event,  and  that  it  was 
contirmatory  and  prophetic  of  their  min- 
isterial work  as  the  constant  attendants 
of  Jesus.     For — 

1.  Luke  places  this  miracle  after  he 
had  commenced  his  first  genei^al  mis- 
sionary tour  throughout  Galilee;  Mat- 
thew and  Mark  place  their  account  be- 
fore it.  Matt.  4  :  22,  23 ;  Mark  1  :  20,  30. 
They  also  place  it  before  the  healing  of 
Peter's  wife's  mother.  Matt.  8:14;  Mark 
1  :  29.  But  Luke  places  it  after  that 
event ;  Simon  is  spoken  of  in  ver.  3  as 
one  who  had  already  been  introduced  by 
that  event,  ch.  4  :  28. 

2.  That  in  Matthew  and  Mark  oc- 
curred as  the  parties  were  preparing  to 
fish,  probably  in  the  early  evening,  as  it 
was  common  to  fish  at  niglit,  John  21  : 
3;  Matt.  4  :  IS;  Mark  1  :  16.  But  this 
in  Luke  took  place  in  the  morning,  after 
having  fished  all  night,  ver.  5. 

3.  The  cu'cumstances  were  not  only 
sutficiently  different  for  two  difierent 
events,  but  even  demand  them,  while 
the  points  of  agreement  are  easily  ex- 
plained. From  a  comparison  of  the 
four  Gospels  it  appears  that  the  three  or 
four  were  called,  j??'«<,  as  disciples,  John 
1  :  35-42 ;  second,  as  constant  attend- 
ants, ministers,  evangelists,  Matthew 
4  :  19 ;  Mark  1  :  17.  then  followed  the 
general  preaching  tour  throughout  Gal- 
ilee, near  the  close  of  which  they  came 
to  the  Sea  of  Galilee,  probably  in  the 
vicinity  of  Capernaum.  It  would  ap- 
pear that  they  still  sometimes  went  out 
to  fish  when  near  their  homes  (John  21  : 
3),  as  on  this  occasion,  when  Jesus  im- 
proves the  opportunity  of  confirming 
the  call  given  a  few  weeks  before,  and 
by  his  miraculous  power  to  foreshadow 
their  future  success  as  preachers  of  the 
gospel.     Such  a  view  seems  to  me  noth- 


ing unreasonable,  but  perfectly  natural 
and  consistent.  After  this  they  were 
selected  among  the  twelve  apostles,  ch. 
6  :  12-14.  The  miracle  here  related  oc- 
curred probably  not  far  from  the  latter 
part  of  February,  A.  D.  28. 

1.  And  it  came  to  pass,  etc.  On 
a  certain  occasion,  in  connection  with 
his  preaching  throughout  Galilee,  ch. 
4  :  43,  44. 

To  hear.  The  object  of  pressing 
upon  him  was  to  hear  the  word  of  God. 
Not  only  did  crowds  gather  at  the  syna- 
gogues, but  multitudes  sought  instruc- 
tion in  the  open  air.  So  it  was  at  the 
sermon  on  the  mount,  which  occurred 
about  this  time.  Some  manuscripts 
read  "  pressed  upon  him  and  heard," 
merely  expressing  circumstances,  not 
the  purpose;  but  the  common  reading 
is  to  be  preferred. 

Lake  of  Gennesaret,  from  the 
beautiful  and  fertile  plain  of  Gennesa- 
ret. Called  by  Matthew  and  Mark,  and 
once  by  John  ((3:1),  Sea  of  Galilee,  from 
tlie  province  of  Galilee,  on  its  west  side. 
John  styles  it  elsewhere  Sea  of  Tiberias, 
from  a  city  on  its  south-western  shore, 
built  by  Herod  Antipas,  and  named  in 
honor  of  the  emperor  Tiberias.  Luke, 
whose  geographical  tenns  are  always 
more  distinctive,  calls  it  a  lake.  The 
following  quotations  will  give  an  idea 
of  its  present  appearance : 

"  The  whole  breadth  and  nearly  the 
whole  length  of  the  lake  was  in  view. 
It  lay  without  a  ripple,  a  mirror  of 
heaven  in  its  framework  of  hills.  I 
was  full  eight  hundred,  perhajis  a  thou- 
sand, feet  above  it;  and  though  at  the 
distance  of  two  or  three  miles  to  the 
north-west,  it  seemed  quite  at  my  feet, 
reflecting  the  light,  fleecy  clouds  that 
floated  above  it,  and  the  Gadarene 
mountains  beyond,  whose  deep  gorges 
were  softened  by  their  distance  and 
darkened  by  their  depths. 

"  Apart  from  all  its  associations,  the 
Sea  ot  Galilee  is  one  of  the  most  beauti- 
ful objects  in  nature.  It  lacks  foliage 
and  verdure,  it  is  true,  at  this  season  of 
the  year ;  it  lacks  the  wildness  mingled 


&.,  D.  28. 


LUKE  V. 


121 


lake :  but  the  fishermen  were  gone  out  of  them,  and 


with  the  softness  and  grace  of  some  of 
the  Scotch  and  Swiss  lakes.  But  the 
contrast  of  its  deep  blue  waters  with  the 
brown  and  ochre  mountains  that  stand 
around  it ;  the  variety  in  outline  of  its 
shores,  here  rising  abr'ijjtly  a  tliousand 
feet,  here  sloping  gently  away,  here  roll- 
ing ujiward  like  receding  waves,  and 
here  with  a  grassy  reach  of  glen,  lost  in 
a  dark  gorge  beyond,  and  here  again, 
with  a  white  edge  of  sand  and  jjebbles, 
swelling  back  into  a  plain,  mottled 
with  clumps  of  thorn  and  oleanders, 
now  in  bloom,  where — 

'  Thro'  the  sunnier  night, 
Those  blossoms  red  and  bright, 
Spread  their  soft  breasts  o'er.' 

As  thus  beheld,  it  presents  a  scene  of 
chaste  and  sober  beauty,  of  calm  and 
tender  repose  that  one  hardly  meets  with 
elsewhere."— Dr.  S.  Graves,  The 
Standard,  April  3,  1873. 

"  The  surrounding  hills  are  of  a  uni- 
form brown  color,  and  would  be  monot- 
onous were  it  not  for  the  ever-changing 
lights  and  the  brilliant  tints  at  sunrise 
and  sunset.  It  is,  however,  under  the 
pale  light  of  a  full  moon  that  the  lake  is 
seen  to  the  greatest  advantage,  for  there  is 
then  a  softness  in  the  outlines,  a  calm 
on  the  water,  in  which  the  stars  are  so 
brightly  mirrored,  and  a  perfect  quiet 
in  all  around  which  harmonize  well 
with  the  feelings  which  cannot  fail  to 
arise  on  its  shores.  It  is,  perhaps,  diffi- 
cult to  realize  that  the  borders  of  this 
lake,  now  so  silent  and  desolate,  were 
once  enlivened  by  the  busy  hum  of 
towns  and  villages,  and  that  on  its 
waters  hostile  navies  contended  for  su- 
premacy. But  there  is  one  feature 
which  must  strike  every  visitor,  and 
that  is  the  harmony  of  the  gospel  narra- 
tive with  the  places  which  it  describes, 
giving  us,  as  M.  Kenan  happily  ex- 
press it,  a  fifth  Gospel,  torn  but  still 
legible. 

"  The  lake  is  pear-shaped,  the  broad 
end  being  toward  the  north ;  the  great- 
est width  is  six  and  three-quarter  miles, 
from  Mejdel,  'Magdala,*  to  Khersa, 
'  Gergesa,'  about  one-third  of  the  way 
down,  and  the  extreme  length  is  twelve 
and  a  quarter  miles.  The  Jordan  enters 
at  the  north,  a  swift,  muddy  stream, 
coloring  the  lake  a  good  mile  from  its 
moath,  and  passes  out  pure  and  bright 
11 


at  the  south.  On  the  north-western 
shore  of  tlie  lake  is  a  plain,  two  and  a 
half  miles  long  and  one  mile  broad, 
called  by  the  Bedawin  Ul  Ghu  vieir, 
but  better  known  by  its  familiar  Bible 
name  of  Gennesareth ;  and  on  the  north- 
east, near  Jordan's  mouth,  is  a  swampy 
plain.  El  Batihah,  now  much  frequented 
by  wild  boar,  formerly  the  scene  of  a 
skirmish  between  the  Jews  and  Romans, 
in  which  Josephus  met  with  an  accident 
that  necessitated  his  removal  to  Caper- 
naum. On  the  west  there  is  a  recess  in 
the  hills,  containing  the  town  of  Tibe- 
rias ;  and  on  the  east,  at  the  mouths  of 
Wadys  Semakh  and  Fik,  are  small 
tracts  of  level  ground.  On  the  south, 
the  fine  open  valley  of  the  Jordan 
stretches  away  toward  the  Dead  Sea, 
and  is  covered  in  the  neighborhood  of 
the  lake  with  luxuriant  grass. 

"  The  water  of  the  lake  is  bright,  clear, 
and  sweet  to  the  taste,  except  in  the 
neighborhood  of  the  salt  springs  and 
where  it  is  defiled  by  the  drainage  of 
Tiberias.  Its  level,  which  varies  con- 
siderably at  different  times  of  the  year, 
is  between  600  feet  and  700  feet  below 
that  of  the  Mediterranean — a  peculiarity 
to  which  the  district  owes  its  genial 
winter  climate.  In  summer  the  heat  is 
great,  but  never  excessive,  as  there  ia 
usually  a  morning  and  evening  breeze." 
—Captain  C.  W.  Wilson,  Recovery 
of  Jei'vsalem. 

Dr.  Robert  Patterson  (Sunday-school 
Times,  May  25,  1872)  speaks  of  seeing 
half  a  dozen  fishing-boats  near  Tiberias, 
a  place  which  he  styles  "  simply  a  ruin 
and  its  people  utterly  destitute  of 
energy." 

2.  Two  ships.  Fishing-boats.  Ac- 
cording to  some  of  the  oldest  manu- 
scripts, two  small  ships.  Standing  by 
the  lake.  Stationed  at  anchor  by  the 
shore  of  the  lake.  Dr.  George  Camp- 
bell translates,  "Aground  near  the 
edge,"  which  is  allowable.  The  ships 
or  boats,  being  small,  could  doubtless 
be  run  aground  or  set  afloat  as  occasion 
required.  According  to  Josephus,  there 
were  about  two  hundred  and  thirty  of 
these  on  the  lake,  and  four  or  five  men 
to  each.  The  fishermen.  They  are 
thus  styled  in  a  general  way,  as  if 
strangers.  Such  names  as  are  necessary 
to  the  narrative  are  afterward  given. 


122 


LUKE  V. 


A.  D.  28. 


3  were  washing  their  nets.  And  he  entered  into  one  of 
the  ships,  which  was  Simon's,  and  prayed  him  that  he 

would  thrust  out  a  little  from  the  land.     "And  he  sat  "Mt.  13.  2. 
down,  and  taught  the  people  out  of  the  ship, 

4  Now,  when  he  had  left  speaking,  he  said  unto  Simon, 

'Launch  out  into  the  deep,  and  letdown  your  nets  for   'John 21. 6;  Ecd 

5  a  draught.  And  Simon  answering  said  unto  him, 
Master,  we  have  toiled  all  the  night,  and  have  taken 
nothing:  'nevertheless,  at  thy  word  I  will  let  down 

ft  the  net.  And  when  they  had  this  done,  *they  in- 
closed a  great  multitude  of  fiehes :  and  their  net  brake. 


yPs.  127. 1,2;  John 

15.  14. 
•John  21.  6,  7;  1 

Cor.  15.  68 ;  Gal. 

6.9. 


Only  Simon  had  yet  been  mentioned  by 
Luke,  ch.  4  :  38.  Were  washing 
their  nets.  Rather,  the  nets.  The 
."servants  or  the  hired  men  may  have 
been  doing  this.  Compare  Mark  4  :  20. 
The  words  imply  that  they  had  finished 
their  fishing.  From  ver.  5  we  learn 
that  it  was  after  an  unsuccessful  night's 
labor. 

3.  Entered,  etc.  On  account  of  the 
pressure  of  the  people.  Simon's.  See 
on  ch.  4  :  38.  Luke  calls  him  Peter 
only  once  (ver.  S)  before  his  call  to  be 
an  apostle,  and  Simon  only  twice  after 
that  event,  ch.  22  :  31 ;  24:  34.  He  is 
here  spoken  of  as  one  already  known. 
Prayed  him.  Requested  him.  It 
would  appear  from  this  that  Simon  was 
still  in  the  ship  or  near  it.  Jesus  would 
naturally  enter  into  Peter's  ship  both 
on  account  of  his  acquaintance  with 
him  and  because  he  may  have  resided 
with  him  when  at  Capernaum.  The 
request  that  he  should  thrust  or  put 
out  a  little  from  the  land  implies 
that  the  boat  was  standing  by  the  shore, 
ver.  2.  And  he  sat  down.  Assum- 
ing the  usual  posture  when  teaching, 
ch.  4  :  20.  The  boat  was  his  pulpit. 
Compare  Mark  4:1. 

4.  When  he  had  left,  or  ceased, 
speaking.  He  may  have  dismissed 
the  people ;  yet  it  is  not  necessary  to 
suppose  this.  He  may  have  finished 
his  discourse  with  a  proper  ending  and 
then  have  immediately  said  to  Simon, 
liaunch  out  into  the  deep,  or  Put 
out,  etc.,  the  same  verb  being  used  as  in 
ver.  3.  The  verb  here  is  in  the  singular, 
showing  that  the  command  was  to  Peter 
as  the  steersman  of  the  ship.  The  ad- 
ditional command,  Let  down  your 
nets,  is  in  the  plural,  addressed  to  the 
fishermen  collectively,  including  Peter 
personally,  ver.  5.     The  object  was  for 


a  draught.  This  was  indeed  a  trial 
and  test  of  Peter's  faith,  as  appears  from 
his  answer.  The  trouble,  too,  in  obey- 
ing the  command  was  probably  in- 
creased by  having  himg  out  the  nets  to 
dry. 

5.  Master.  The  word  thus  trans- 
lated is  used  in  the  New  Testament 
only  by  Luke,  ch.  8  :  24,  45 ;  9  :  33,  49  ; 
17  :  13.  It  is  very  properly  translated 
Master,  one  who  is  set  over,  one  who  has 
the  authority  of  a  teacher  among  his 
disciples.  It  was  an  appropriate  word 
to  use  now,  as  Peter  was  about  to  yield, 
not  to  his  own  judgment,  but  to  the  word 
of  Jesus.  We  have  toiled  all  the 
night,  etc.  As  night  was  the  usual 
time  for  fishing,  and  they  had  been  un- 
successful, it  was  not  likely,  according 
to  human  judgment,  that  they  would 
now  succeed  by  day.  Nevertheless, 
at  thy  word,  etc.  In  reliance  upon 
thy  word.  Peter  sacrifices  his  own 
practical  knowledge  to  the  authoritative 
word  of  Jesxis.  His  faith  was  not  great, 
as  the  sequel  shows,  but  he  had  the 
spirit  of  obedience.  He  was  not  ex- 
pecting a  miracle,  and  probably,  at 
most,  but  a  small  haul  of  fish.  Notice. 
Peter  says,  I  will,  as  the  director ;  but 
in  the  next  verse  the  plural  is  used  of 
all  the  fishermen.  Tney  act  with  him 
and  under  him.     Net,  rather,  nets. 

6.  And  when,  etc.  And  having 
done  this.  The  obedience  was  prompt 
and  unreserved.  They  enclosed  a 
great  multitude.  The  secret  of  the 
miracle  was  that  he  had  dominion  over 
"  the  fishes  of  the  sea."  Ps.  8  :  8 ;  1  Cor. 
15  :  27;  Eph.  1  :  22.  At  the  will  of 
Jesus  the  fish  gather  in  multitudis. 
Behold  the  reward  of  obedience.  Their 
net  brake,  rather,  their  nets  were 
breaking,  showing  what  a  large  multi- 
tude were  end  oscd  therein.    The  expres- 


A.  D.  28. 


LUKE  V. 


123 


7  And  they  beckoned  unto  their  partners,  whicli  were  in 

the  other  ship,  *that  they  should  come  and  help  them.   'Ct*'-  6-  2. 
And  they  came,  and  filled  both  the  ships,  so  that  they 

8  began  to  sink.  When  Simon  Peter  saw  it,  he  fell  down 

at  Jesus'  knees, saying,  "Depart  from  me  ;  for  "I  am  a   ''^3'22'-*2kam^6' 

9  sinful  man,  O  Lord.     For  he  was  astonished,  and  all      g .'  j  Ki.  iV^Ts. 
that  were  with  him,  at  the  draught  of  the  fishes  which   •  Joi)  40. 4 ;  is.  q.  5. 

1 0  they  had  taken :  and  so  was  also  James,  and  John, 
the  sons  of  Zebedee,  which  were  partners  with  Simon. 


sion  is  a  popular  one,  meaning  that  the 
nets  were  beginning  to  tear,  which 
would  result  in  a  serious  rent  witliout 
great  care  and  unless  help  should  be  ob- 
tained. It  is  used  very  much  like  the 
expression  "  began  to  sink  "  in  the  next 
verse.  The  nets  were  the  casting-net, 
which  was  thrown  from  the  boat  and 
hauled  up  on  board  of  the  vessel. 

7.  They  beckoned  unto  their 
partners.  They  were  near  enough  to 
their  comrades  of  the  other  boat  to 
signal  them  to  come  quickly  to  their 
help.  Some  have  supposed  that  they 
were  incapable  of  speaking  on  account 
of  fear  and  astonishment.  Perhaps 
in  their  amazement  and  haste  they 
beckon  to  them,  which  would,  on  ac- 
count of  the  distance,  be  more  easily 
understood  than  their  call.  Their 
partners  appear  to  have  been  James 
and  John,  ver.  10.  They  and  their 
boat  were  probably  by  the  shore,  ver.  2. 
They  came,  filled  their  boats  until  they 
began  to  sink,  a  popular  expression 
meaning  they  were  on  the  point  of 
sinking  from  the  weight  of  the  fish. 

8.  When  Simon  Peter  saw  it. 
The  miracle  was  such  that  Peter  as  a 
fisherman  was  prepared  to  judge.  The 
draught  was  so  far  beyond  anything  he 
had  ever  seen  or  heard  that  he  is  over- 
whelmed with  amazement  and  with  a 
conviction  of  the  superhuman  power  of 
Jesus.  Peter  means  stone;  he  was  so 
uamed  when  he  was  first  introduced  to 
Jesus,  John  1  :  42.  It  was  fitting  for 
Luke  to  style  him  here  not  only  Simon, 
but  also  Peter,  when  relating  this  deep 
religious  experience  which  was  so  es- 
sential to  his  usefulness  and  character 
as  one  of  the  foundation  stones  in 
Christ's  spiritual  kingdom. 

Fell  down  at  Jesus'  knees,  in 
nomage  and  adoration.  Had  Jesus 
been  a  mere  man,  he  would  have  re- 
buked him,  Acts  10  :  26 ;  14  :  1.5.     De- 


part from  m©,  etc.  An  exclamation 
of  unworthiness  and  of  personal  sinful- 
ness in  the  conscious  presence  of  divine 
holiness  and  power.  This  was  one  of 
the  occasions  before  the  crucifixon 
when  Peter  caught  a  glimpse  of  Chri.st.'s 
divine  nature  as  Son  of  God.  Compare 
similar  experiences  of  God's  people 
under  a  vivid  perception  of  the  presence 
and  power  of  God,  Job  40  :  4,  5  ;  42  :  6 ; 
Isa.  6  :  5,  and  the  marginal  references 
above.  It  would  seem  that  Peter  not 
only  felt  unworthy  to  have  one  so  great 
and  holy  with  him  in  the  ship  (com- 
pare ch.  7  :  6,  7),  but  also,  under  his 
awe-inspiring  presence,  dreaded  lest 
some  judgment  might  come  upon  him 
on  account  of  sins  of  heart  or  life.  The 
Jews  on  seeing  spirits  feared  death,  ch. 
2:9;  Judg.  6  :  23  ;  Dan.  10  :  17. 

9.  For,  introducing  the  reason  of 
Peter's  act  and  exclamation,  as  just 
related.  He  was  astonished.  As- 
tonishment possessed  him,  or  seized  him. 
He  was  quite  overwhelmed  with  awe. 
And  all  that  were  with  him,  under 
him  in  his  ship,  not  including  James 
and  John,  who  are  mentioned  in  the 
next  verse.  The  omission  of  the  men- 
tion of  Andrew  is  noticeable.  It  seems 
very  probable  that  he  was  temporarily 
absent. 

10.  James  and  John.  The  men- 
tion of  James  first  here  and  elsewhere 
leads  to  the  conclusion  that  he  was  the 
elder  brother.  John  had  probably  be- 
fore believed  in  Jesus  as  the  Messiah ; 
he  was  doubtless  the  one  who  went  with 
Andrew  to  the  dwelling  of  our  Lord, 
John  1  :  39.  He  did  not  then  give  up 
his  occupation,  but  doubtless  was  much 
with  .Jesus,  and  witnessed  the  events 
recorded  in  the  second,  third,  and 
fourth  chapters  of  his  Gospel.  Jesus 
addressed  Simon  personally,  who  had 
shown  both  by  act  and  word  so  great 
astou'ishment.    Fear  not.     A  penitent 


124 


LUKE  V. 


A.  D.  28 


11 


12 


And  Jesus  said  unto  Simon,  Fear  not;  *from  hence-  *Mt  4.  i9;  Mk.  i 

forth  thou  shalt  catch  men.     And  when  they  had  ^' '    '^•^■^^'^^ 

brought  their  ships  to  land,  'they  forsook  all,  and  fol-  •  ch.  18.  28 ,  Mt.  4. 

lowefhim.                 .  ^i^^&n 

Healing  of  a  leper.  8. 

'And  it  came  to  pass,  when  he  was  in  a  certain  city, 
behold  a  man  full  of  leprosy  :  who  seeing  Jesus  fell 


'Mt. 

40. 


8.  2  ;  Mk.  1. 


in  Peter's  state  of  mind  need  not  fear 
the  presence  of  the  Friend  of  sinners. 
Henceforth  thou  shalt  catch  men. 

Literally,  take  men  alive,  capture,  catch 
them  by  winning  them.  Fishes  are 
taken  for  death,  but  men  in  the  gospel 
net  for  eternal  life.  The  miracle  was 
symbolic,  and  prophetic  of  his  calling 
as  a  preacher  of  the  gospel. 

The  similarities  and  contrasts  be- 
tween this  miracle  and  that  recorded  in 
John  21  :  1-15  are  striking.  In  this 
the  net  began  to  tear,  in  that  it  did  not. 
Hence,  Trench  supposes  this  to  be 
symbolical  of  gathering  men  into  the 
outward  kingdom  of  God  on  earth, 
from  which  some  may  be  lost;  but 
that  of  the  elect  in  the  kingdom  of 
glory,  of  whom  none  are  lost.  In  this 
it  is,  "  Thou  shalt  catch  men  ;"  in  that 
"  Feed  my  lambs ;"  "  feed  my  sheep." 

So  also  in  the  calling  of  the  four  dis- 
ciples Jesus  said,  "  I  will  make  you 
fishers  of  men,"  referring  specially  to 
their  calling,  in  this,  "  thou  shalt  catch 
men,"  referring  more  to  the  work  in  that 
calling.  Thus  there  is  an  advance  upon 
the  former  occasion,  and  a  greater 
advance  on  this  in  that  related  by 
John. 

11.  They  forsook  all,  Peter, 
James,  and  John.  They  forsook  their 
nets,  the  ships,  the  fishes,  their  friends, 
hired  servants,  and  their  work,  and  fol- 
lowed Jesus,  showing  their  faith  in 
him  and  their  willingness  to  pursue 
their  spiritual  calling  in  his  kingdom. 
They  forsake,  not  merely  in  form,  but 
iu  heart,  2  Tim.  3:5;  Ezek.  33  :  31. 

12-16.  Jesus  heals  a  Leper  ;  re- 
tires INTO  THE  Wilderness,  ilatt. 
8:1-4;  Mark  1  :  40-45.  lilark  enters 
most  into  detail ;  Matthew  is  the  brief- 
est. Luke,  while  substantially  agreeing 
with  the  two  otliers,  shows  the  difiVr- 
ences  of  an  independent  narrator.  Mat- 
thew (8  :  1,  2)  plainly  fixes  the  miracle 
immediately  after  the  sermon  on  the 
mount.     Mark  and  Luke  have  no  defi- 


nite note  of  time.  Jesus  probably  preach- 
ed the  sermon  on  the  mount  soon  after 
the  miraculous  draft  of  fishes,  while 
the  multitude  gathered  by  his  first  mis- 
sionary tour  was  large.  It  thus  formed 
a  climax  to  that  preaching  tour,  which 
he  terminated  almost  immediately  after. 

12.  When  he  was  in  a  certain 
city,  or  more  exactly,  one  of  the  cities 
of  Galilee.  Some  suppose  this  to  have 
been  Capernaum,  but  probably  not,  for 
Luke  would  hardly  ihus  have  spoken 
indefinitely  of  Capernaum.  He  had 
commenced  from  Capernaum,  preach- 
ing throughout  all  Galilee  (ch.  4  :  31, 
44;  Matt.  4  :  23;  Mark  1  :  21,  35,  39), 
and  a  little  time  after  this  returned  to 
that  city,  Mark  2  :  1. 

Behold.  Calling  attention  to  a  won- 
derful event.  A  man  full  of  leprosy, 
an  aggravated  case  of  this  disease,  cov- 
ering his  whole  body  from  head  to  foot. 
Leprosy  was  a  most  fearful  and  foul 
skin-disease,  and  in  its  worst  form  was 
the  most  terrible  of  all  diseases,  and 
absolutely  incurable.  See  Lev.  chs.  13, 
14,  where  it  is  described  with  certain 
enactments.  It  probably  began  inter- 
nally, after  which  it  showed  itself  in 
swellings,  scabs,  bright  spots,  or  slight 
reddish  eruptions,  grouped  in  circles, 
covered  with  a  shiny  scale  or  scab. 
The  disease  was  not  contagious,  though 
it  often  became  hereditary  for  genera- 
tions. Its  progress  was  not  generally 
rapid.  A  leijer  from  birth  sometimes 
lived  as  many  as  fifty  years,  while 
those  afterward  infected,  sometimes  as 
many  as  twenty.  It  was  sometimes 
sent  as  a  special  judgment  for  sin,  and 
hence  was  called  a  plague  or  stroke, 
Num.  12:10;  2  Kings  5  :  27 ;  2  Chron. 
2(3  :  20. 

Whether  this  disease  is  identical  with 
modern  leprosy  has  been  much  disput- 
ed. The  latest  testimonies  favor  the 
belief  that,  under  certain  forms,  it  con- 
tinues to  prevail.  Dr.  Thomson  {The 
Land  and  the  Book,  vol.  ii.,  p.  616-520) 


A.  D.  28. 


LUKE  V. 


125 


ou  Ids  face,  and  besought  him,  saying.  Lord,  if  thou 

13  wilt,  thou  canst  make  me  clean.     And  he  put  forth 

his  hand,  and  touched  him,  saying,  I  will :  be  thou 

clean.     And  immediately  the  leprosy  dejiarted  from 


speaks  of  it  as  existing  in  the  East. 
He  saw  a  number  near  Jerusalem. 
"  They  held  up  toward  me  their  hand- 
less  arms,  unearthly  sounds  gurgled 
through  theu-  throats  without  palates — 
iu  a  word,  I  was  horrified.  ...  I  sub- 
sequently visited  their  habitation,  .  .  . 
and  have  made  many  inquiries  into 
their  history.  .  .  .  New-born  babes  of 
leprous  parents  are  often  as  pretty  and 
as  healthy  in  ajjpearance  as  any,  but 
by  and  by  its  presence  and  workings 
become  visible  in  some  of  the  signs 
described  in  the  13tli  chajJter  of  Levit- 
icus. The  scab  comes  on  by  degrees 
in  different  parts  of  the  body;  the  hair 
falls  from  the  head  and  eyebrows ;  the 
nails  loosen,  decay,  and  droji  off;  joint 
after  joint  of  the  fingers  and  toes  shrink 
up  and  slowly  fall  away."  Thus  slowly 
the  victim  dies,  and  no  power  of  med- 
icine is  able  to  stay  the  disease  or  mit- 
igate its  tortures. 

Leprosy  is  a  striking  emblem  of  sin 
and  its  effects.  It  was  indeed  regarded 
as  a  living  death  (Joseph.  Antiq.  iii.  11, 
3).  The  leper  was  unclean;  he  was  to 
rend  his  garments,  let  his  hair  hang 
dishevelled,  wear  garments  of  mourn- 
ing as  for  tlie  dead,  and  live  in  exclu- 
sion outside  the  camp  or  city.  Neither 
Miriam,  the  sister  of  Moses,  nor  King 
Uzziah  was  exempted  trom  this  reg- 
ulation. Num.  12  :  15 ;  2  Chron.  26  :  21. 
Not  only  was  he  to  be  excluded  from 
society  while  diseased,  as  if  in  effect 
dead,  but  if  cleansed  he  was  to  be 
cleansed  by  the  same  means  as  by 
uneleanness  through  touching  or  hand- 
ling the  dead,  Num.  19  :  13-20;  Lev. 
14  :  4-7.  Thus  sin  affects  the  soul, 
rendering  it  unclean,  separating  it  from 
God,  producing  spiritual  death,  unfit- 
ting it  for  ever  for  heaven  and  the 
company  of  the  holy,  and  ensuring  its 
eternal  banishmeut  as  polluted  and 
abominable.  Some,  as  they  look  on 
infancy,  reject  with  horror  the  thought 
that  sin  exists  within.  But  so  might 
any  one  say  who  looked  upon  the  beau- 
tiful babe  in  the  arms  of  a  leprous  moth- 
er. But  time  brings  forth  the  fearful 
malady.   And  so  the  leprosy  of  sin  man- 


ifests itself  in  every  human  character 
as  it  comes  forth  from  infancy. 

Seeing  Jesus.  The  leper  beheld  in 
Jesus  one  sent  from  God  and  who  could 
help  him.  Fell  on  his  face  and  be- 
sought him.  He  came  to  Jesus  with 
the  most  earnest  and  humble  entreaty, 
and  in  his  respect  and  reverence  kneel- 
ing down  and  falling  on  his  face,  Mark 
1  :  40.  Lord.  This  term  was  applied 
as  a  title  of  address  to  God  and  to  man, 
signifying,  according  to  circumstances, 
sir,  or  master,  or  most  revered  one,  or 
Jehovah.  As  the  leper  bows  before  this 
great  Teacher  and  Worker  of  miracles, 
the  idea  of  Master  most  appropriately 
fits  his  language.  If  thou  wilt,  thou 
canst.  If  thou  art  willing,  thou  art 
able.  The  leper  had  faith  in  the  mirac- 
ulous power  of  Jesus,  but  had  a  doubt 
about  his  willingness  to  exercise  it  on 
such  an  object  as  he^on  one  so  unclean. 
He  determined  to  press  his  case  earnest- 
ly and  leave  it  on  the  will  of  Jesus 
alone,  If  thoit  toilt.  Make  me  clean. 
Cleanse  me,  heal  my  leprosy,  and  thus 
remove  my  uneleanness. 

13.  Jesus  is  moved  with  compassion 
(Mark  1  :  40),  and  to  show  his  willing- 
ness he  put  forth  his  hand,  and  con- 
trary to  the  Jewish  law  touched  him. 
But  Christ  was  himself  the  Lawgiver 
and  the  Fulfiller  of  the  law.  As  it  was 
in  harmony  with  the  law  of  the  Sabljath 
to  do  good  and  save  life,  so  was  it 
with  the  law  of  leprosy  to  remove  the 
disease  and  the  defilement.  Jesus  was 
also  purity  itself.  He  purified,  but 
contracted  no  uneleanness.  Before  his 
power,  as  symbolized  by  stretching 
forth  his  hand  and  touching  him,  the 
leprosy  fled  and  the  leper  was  cleansed. 
And  even  thus  he  touched  our  sinful  hu- 
man nature,  yet  remained  without  any 
taint  of  sin.  I  will ;  be  thou  clean. 
Language  beautifully  and  strikingly 
corresponding  to  that  of  the  leper. 
Jesus  grants  a  full  and  perfect  answer 
to  his  request. 

Immediately.  The  cure  was  in- 
stantaneous. The  leprosy,  the  cause 
of  his  defilement,  departed  from 
him,    and    as  a   consequence  he  was 


126 


LUKE  V. 


A.  D.  28 


14  him.    «And  he  charged  him  to  tell  no  man:  but  go,  »Mt- 8- 4;  2  KL 5. 
and  show  thyself  to  the  priest,  and  offer  for  thy      ^^'  ^^' 
cleansing,  ''  according   as  Moses  commanded,  for  a  ''  Le.  u.  4,  lo,  2i 

15  testimony  unto  them.     But  so  much  the  more  went      ^^' 

there  a  fame  abroad  of  him:  'and  great  multitudes  'Mt.  4.  25;  Mk. » 
came  together  to  hear,  and  to  be  healed  by  him  of     '^  '•  ^'^^^  ^-  '^■ 
their  infirmities. 

Ifi      *  And  he  withdrew  himself  into  the  wilderness,  and  ''ch.  6. 12 ;  Mt.  14 

prayed.  23;Mk.6.46. 


cleansed.  So  Jesus  cleanses  the  sinner 
by  healing  the  seat  of  disease. 

14.  He  charged  him,  commanded 
him,  to  tell  no  man.  Jesus  frequently 
gave  this  prohibition,  Mark  5  :  43;  7  : 
36.  His  reasons  were  various,  according 
to  circumstances.  As  a  general  })rinciple, 
it  accorded  with  his  modest  and  unosten- 
tatious bearing,  and  with  the  peaeeful- 
ness  and  spirituality  of  his  kingdom 
(Matt.  12  :  16-20),  which  came  not  Avith 
observation,  Luke  17  :  20.  Sometimes 
he  would  repress  rather  than  encourage 
the  excitement  of  the  people,  who  beset 
him  in  such  crowds  as  greatly  to  trouble 
him  (Mark  3  :  9,  20),  and  to  make  him 
a  temporal  king,  John  6  :  45.  At  otlier 
times  he  doubtless  hail  the  good  of  the 
)>ersons  healed  specially  in  view.  In 
this  instance  the  prohibitiou  was  tem- 
porary, only  binding  till  he  should  go 
and  show  himself  to  the  priest.  He 
would  have  him  remain  silent,  so  as  to 
promptly  obey  this  requirement  of  the 
Mosaic  law.  He  would  not  arouse  undue 
excitement  (Mark  1  :  45),  nor  would  he 
expose  himself  or  the  healed  leper  to 
the  charge  of  violating  the  law.  Pos- 
sibly he  would  have  him  appear  be- 
fore the  priest  before  any  prejudicial 
report  of  his  cure  reached  him  which 
should  prevent  him  acknowledging  the 
cure. 

Show  thyself  to  the  priest.  At 
Jerusalem.  Possibly  the  leper,  finding 
himself  cleansed,  was  disposed  to  re- 
main among  his  relatives;  but  Jesus 
with  great  earnestness  and  in  an  au- 
thoritative manner  sends  him  at  once 
to  Jerusalem  in  obedience  to  the  re- 
quirement of  the  law.  Offer  for  thy 
cleansing.  Offer  because  of  thy 
cleansing,  which  would  be  first  recog- 
nized by  the  priest.  There  were  two 
stages  in  the  ceremonial  of  purification 
of  the  I^er,  Lev.  14  :  1-32.  The  puri- 
fying ceremonies    and   offerings    were 


united  with  confessions  of  sin  and  pol- 
lution, and  with  grateful  acknowledg- 
ment of  God's  mercy.  As  the  leprosy 
was  a  striking  type  of  sin,  so  these 
ceremonies  were  typical  of  the  forgive- 
ness of  sin  and  justification  through 
the  blood  of  Christ,  and  of  the  anoint- 
ing of  the  Holy  Spirit  for  sanctification, 
Heb.  10  :  21,  22;  1  John  2  :  20.  A  tes- 
timony unto  them.  To  the  people 
that  he  was  cured,  and  that  he  might 
safely  be  readmitted  into  society.  He 
had  been  pronounced  unclean  by  the 
priest,  who  alone  could  pronounce  him 
clean  and  readmit  him  into  the  congre- 
gation. 

15.  But,  notwithstanding  this  pre- 
caution, so  much  the  more  went 
there  a  fame,  xrent  the  report  abroad 
concerning  him.  This  was  because  of 
the  thoughtless  disobedience  of  the  man 
who  had  been  healed  in  heralding  hi? 
cure,  Mark  1  :  45.  The  consequence 
was  that  great  multitudes  gathered 
to  him  to  hear  and  to  be  healed  of 
their  weaknesses  and  various  ailments. 
Another  result  stated  by  Mark  (1  :  45) 
was  that  he  could  no  longer  enter  into 
any  city,  both  because  it  had  become 
known  that  he  had  touched  a  leper  and 
the  crowds  and  excitement  might  attract 
the  suspicious  nctice  of  the  authorities 
He  was  therefore  obliged  for  a  while  to 
be  chiefly  in  desert-places. 

16.  Andhe  withdrew  himself,  etc. 
£ut  he  was  withdrawing  himself  ana 
praying,  or  better  as  the  Bible  Union 
version  has  it.  And  he  was  wont  to  retire 
into  the  solitary  places  and  pray,  a 
reference  to  his  habit  of  secret  devo- 
tion, of  which  Luke  speaks  more  fre- 
quently than  the  other  evangelists,  ch 
3  :  21 ;  6  :  12 ;  9  :  18 ;  11  :  1.  JTe  is  em- 
phatic, and  his  retiring  into  solitary 
places  is  in  contrast  to  the  multitude 
coming  together  to  hear  and  be  healed. 
While  during  these  days  they  were  thus 


A.  D.  28. 


LUKE   V. 


127 


Jesus  heals  a  j>aralytic  at  Capernaum. 

Yl  And  it  came  to  pass  on  a  certain  day,  as  he  waa 
teaching,  that  there  were  Pharisees  and  doctors  of  the 
law  sitting  by,  which  were  come  out  of  every  town  of 
Galilee,  and  Judaea,  and  Jerusalem:  and 'the  power  'ch. 6.19; Mt.  115. 

18  of  the  Lord  was  present  to  heal  them.    "^  And,  behold,   ""  ^t.  9. 2 ;  Mk,2, 3. 


anxiously  seeking  him  he  was  accus- 
tomed to  retire  for  prayer. 

17-26.  Jesus  heals  a  Paralytic, 
Matt.  9:2-8;  Mark  2  :  1-12.  Matthew 
is  the  briefest ;  Mark  the  most  minute 
and  graphic;  Luke,  equally  full  as 
Mark,  gives  evidence  of  an  independent 
narrative.  It  is  now  about  three  months 
since  he  began  his  ministry  in  Galilee, 
and  about  fifteen  months  since  his  bap- 
tism.   It  was  probably  March  A.  D.  28. 

17.  On  a  certain  day.  The  indefi- 
nite note  of  time  is  consistent  with  the 
fact,  brought  out  by  Mark,  that  several 
days  had  intervened  since  the  healing 
of  the  leper,  Mark  2  :  1.  He  was 
teaching,  at  Capernaum.  He  had 
returned  thither  from  his  first  pi'each- 
ing  tour  througliout  Galilee,  Mark  2  : 1. 

There  were  Pharisees.  The 
Pharisees  were  a  religious  party  or  sect 
which  originated  about  one  hundred 
and  fifty  years  before  Christ.  Their 
name  means  separatists ;  they  were 
those  who  separated  themselves  from 
Levitical  and  traditional  imijurity.  To 
become  a  member  of  the  Pharisaic 
association  one  must  agree  to  set  apart 
all  the  sacred  tithes  and  refrain  from 
eating  anything  that  had  not  been 
tithed,  or  about  the  tithing  of  which 
there  was  any  doubt.  As  the  tithes 
were  regarded  as  holy,  so  the  eating 
and  enjoying  them  were  regarded  as  a 
deadly  sin.  A  Pharisee  must  ascertain 
whether  the  articles  whicli  he  pur- 
chased had  been  duly  tithed,  and  have 
the  same  certainty  in  regard  to  the 
food  he  ate  both  in  his  own  house  and 
in  the  houses  of  others.  As  publicans 
and  sinners  were  not  careful  about  this, 
Pharisees  would,  of  course,  not  eat  with 
them,  for  in  so  doing  it  was  assumed 
that  tliey  partook  of  food  which  had 
not  been  duly  tithed,  ver.  30.  Neither 
would  they  associate  with  them,  for,  as 
excommunicated  persons,  they  regarded 
them  as  very  heathen.  Matt.  18  :  17.  It 
was  also  binding  on  them  to  observe 
strictly  the  laws  of  purity,  according  to 


the  Mosaic  ritual  and  the  traditions  of 
the  elders,  Mark  7  :  3.  They  held 
strictly  to  their  oral  law  or  traditions, 
attaching  more  importance  to  them 
than  even  to  their  written  law,  Matt. 
15  :  1-6.  They  were  the  formalists  of 
their  age  and  nation,  and  were  too  often 
characterized  for  their  ostentation,  self- 
righteousness,  and  hypocrisy.  They 
were  the  most  numerous  sect  among 
the  Jews,  and  had  great  influence  with 
the  people. 

Doctors,  teachers,  of  the  law. 
These  were  learned  men  who  taught 
and  expounded  the  Jewish  law.  They 
were  law-teachers,  lawyers,  scribes,  ver. 
21.  Sitting  by.  Distinguislied  hearers, 
Pharisees,  and  eminent  instructors,  they 
sit  as  becoming  their  dignity,  while  the 
people  stand.  Doubtless  they  had  been 
invited  to  seats  as  distinguished  persons. 
Out  of  every  town,  etc.  A  general 
popular  expression,  meaning  from  all 
parts  of  Galilee  and  Judea.  Some  had 
also  come  from  Jerusalem,  the  seat 
of  the  theocracy  and  of  ecclesiastical 
power.  Jesus  was  in  the  height  of  his 
popularity,  and  opposition  was  begin- 
ning to  show  itself.  Curiosity,  jealousy, 
and  a  desire  to  watch  his  words  and 
acts  very  likely  united  in  bringing 
them  to  Capernaum.  It  may  be  that 
his  interpretation  of  the  law,  so  much 
in  opposition  to  Pharisaic  teaching, 
which  appeared  in  his  preaching,  of 
which  the  sermon  on  the  mount  a  little 
before  was  a  specimen,  aroused  tlie 
Jewish  teachers  to  attend  a  public  dis- 
course of  Jesus,  in  order  that  they 
might  know  for  themselves  and  be  able 
to  bring  and  prove  charges  against 
him. 

The  power  of  the  Lord,  etc. 
This  is  somewhat  obscure  and  difficult 
of  interpretation.  Literally,  The  Lord's 
power  was  to  heal  them,  or.  There  was 
power  of  the  Lord  to  heal  them.  Some 
with  Meyer  and  Alford  refer  the  word 
Lord  to  God,  since  it  is  without  tlie 
article  in  the  original,  and  they  maintain 


128 


LUKE  V. 


A.  D.  28. 


men  brought  in  a  bed  a  man  which  was  taken  with  a 
palsy :  and  they  sought  means  to  bring  him  In,  and  to 
19  lay  him  before  him.  And  when  they  could  not  find 
by  what  way  they  might  bring  him  in  because  of  the 
multitude,  they  went  upon  the  housetop,  and  let  him 
down  through  the  tiling  with  his  couch  into  the  midst 


that  it  always  takes  the  article  when  it 
is  applied  to  Christ.  But  the  majority 
of  expositors  apply  the  term  here  to 
Jesus,  regarding  the  ellipsis  to  be  sup- 
plied as  harsh,  "The  power  of  the 
Lord  was  (with  Jesus),"  implying  so 
that  he  coj/W  "heal  them."  To  me  it 
seems  that  either  interpretation  may 
really  amount  to  the  same  thing.  If 
we  say  God's  power  was  to  heal,  it  was 
the  divine  power  in  the  Lord  Jesus,  or 
if  we  prefer  to  interpret  Christ's  power,  it 
refers  to  the  divine  power  which  dwelt 
in  him;  and  in  either  case  it  was  man- 
ifested, exerted  on  them  that  were  sick. 
But  by  the  text  preferred  by  the  latest 
critics,  And  the  Lord's  (God's)  jwwer 
was  that  he  should  heal,  that  is,  it  was 
with  him  to  heal  those  who  needed 
healing. 

18.  Behold,  men  broii§:ht,  etc. 
Vividly  stated  in  the  original,  as  if 
passing  before  the  eyes.  Behold,  men 
bringmg  on  a  bed.  A  man  which 
was  taken  with  a  palsy,  who 
had  been  paralyzed,  having  lost  the 
power  of  muscular  motion.  He  had 
very  likely  been  some  time  in  this  con- 
dition. JIark  states  that  he  was  "borne 
by  four,"  each  holding  a  corner  of  the 
bed  on  which  he  lay.  To  bring  him 
in,  the  house  where  Jesus  was,  Mark 
2  :  1.  To  lay  him  before  him,  to 
draw  the  attention  of  Jesus  to  him,  and 
to  have  him  exercise  his  healing  power 
upon  him. 

19.  They  were  unable  to  bring  him 
in  on  account  of  the  multitude,  who 
filled  both  the  house  and  the  doorway, 
JIark  2  :  2.  They  went  upon  the 
honse-top,  by  means  of  stairs  or  a 
ladder,  or  very  likely,  ascending  the 
stairs  within  an  adjoining  house,  they 
pass  from  its  roof  to  that  of  the  house 
where  Jesus  was.  "Stairs  on  the  out- 
side of  houses  are  almost  unknown  in 
Palestine  at  present,  and  would  only 
expose  the  inmates  to  violence  and 
pillage."— Dr.  Hackett,  Wm.  Smith's 
Dictionary,  p.  1104,  note.  Roofs  are 
commonly  flat  in  the  East.     They  re- 


moved that  portion  of  it  ovei  Jesus. 
Let  him  down  through  the  tiling, 

the  burnt  clay  or  tiling.  Some  suppose 
that  Jesus  was  in  an  open  court,  around 
which  an  Eastern  house  was  built,  in 
which  case  they  removed  the  bulwark, 
or  parapet,  which  was  a  safeguard 
against  accident  (Deut.  22  :  8),  and  a 
light  thin  covering  which  projected  be- 
yond the  i)arapet  over  part  of  the 
central  court.  Others  think  that  he 
was  in  a  room  adjoining  the  court,  and 
that,  as  it  was  but  a  one-story  house, 
the  roof  was  uncovered.  Others,  re- 
garding the  house  as  more  than  one- 
story,  sui>pose  an  upper  room,  the 
largest  room  of  the  house,  where  the 
Jewish  rabbis  frequently  taught,  and 
the  roof  opened  for  the  bed.  Luke,  in 
the  words  above,  implies  the  removing 
of  the  tiles  and  the  earth  or  plaster 
which  composed  the  roof.  The  lan- 
guage of  ^lark  (2  :  4),  "had  broken  it 
up,"  seems  to  imply  that  it  was  the 
actiial  roof,  and  not  the  mere  parapet, 
with  a  thin  projection  beyond.  They 
lower  the  bed  by  still  holding  the  four 
corners,  or  by  means  of  cords  or  ropes, 


THB  COrCH  LET  DOWK. 

Acts  27  :  30;  2  Cor.  11  :  33.  Couch. 
A  mattress  or  pallet,  which  could  b« 
easily  earrii  d,  jiossibly  a  mere  blanket 


A.  D.  28. 


LUKE  V. 


129 


20  before  Jesus.     And  when  he  .saw  their  faith,  lie  said    'Is.  43.  M;  Ac.  3. 

21  uuto  him,  Man,  °  thy  sin.s  are  forgiven  thee.     "And    .Mt'o's^'Mk  2 
the  scribes  and  the  Pharisees  began  to  reason,  saying,      6, 7.      ' 


or  quilt.  "  Anciently,  however,  as  at  the 
present  time  in  the  East,  the  common 
people  slept  on  a  light  mattress  or 
blanket,  with  a  pillow,  perhaps,  but 
without  any  other  appendage.  The 
term  '  bed '  has  this  meaning  in  various 
passages.  It  was  an  article  of  this  de- 
scription that  the  paralytic  used  whom 
tlie  Saviour  directed  to  'rise,  take  up 
Ills  bed,  and  walk,'  Mark  2:9.  It  is 
customary  now  for  those  who  use  such 
oallets  to  roll  them  up  in  tli-e  morning, 
iiid  lay  them  aside  till  they  have  occa- 
sion to  spread  them  out  again  for  the 
next  night's  repose." — Hackett,  IHus. 
of  Scrip.,  p.  113. 

Dr.  Thomson  ( The  Land  and  the  Book, 
vol.  ii.,  p.  6  ff.)  illustrates  from  modern 
Arab  houses.  He  supposes  those  of 
Capernaum  to  have  been  "like  those 
of  modern  villages  in  this  same  region, 
low,  very  low,  with  flat  roofs,  reached 
by  a  stairway  from  the  yard  or  court. 
Jesus  probably  stood  in  the  open  lewan 
(or  reception-room),  and  the  crowd  were 
around  him  and  in  front  of  him.  Those 
who  carried  the  paralytic  .  .  .  ascended 
to  the  roof,  removed  so  much  of  it  as 
was  necessary,  and  let  down  their  patient 
through  the  aperture.  The  roof  is  only 
a  few  feet  high,  and  by  stooping  down 
and  holding  the  corners  of  the  couch — 
merely  a  thickly-padded  quilt,  as  at 
present  in  this  region — they  could  let 
down  the  sick  man  without  any  ap- 
paratus of  ropes  or  cords  to  assist  them. 
.  .  .  The  whole  affair  was  the  extempo- 
raneous device  of  plain  peasants,  ac- 
customed to  open  their  roofs  and  let 
down  grain,  straw,  and  other  articles, 
as  they  still  do  in  this  country.  .  .  . 

"  I  have  often  seen  it  done,  and  have 
often  done  it  myself  to  houses  in  Leb- 
anon ;  but  there  is  always  more  dust 
made  than  is  agreeable.  The  materials 
now  employed  are  beams  about  three 
feet  apart,  across  which  short  sticks  are 
arranged  close  together,  and  covered 
with  the  thickly-matted  thorn-bush 
called  bellan.  Over  this  is  spread  a 
coat  of  stiff  mortar,  and  then  comes  the 
marl  or  earth  which  makes  the  roof. 
Now,  it  is  easy  to  remove  any  part  of 
this  without   injuring    the  rest.      No 


objection,  therefore,  would  be  made  on 
this  score  by  the  owners  of  the  house. 
They  had  merely  to  scrape  back  the 
earth  from  a  portion  of  the  roof  over 
the  lewan,  take  up  the  thorns  and  short 
sticks,  and  let  down  the  couch  between 
the  beams  at  tlie  very  feet  of  Jesus. 
The  end  achieved,  they  could  speedily 
restore  the  roof  as  it  was  before." 

20.  When  he  saw  their  faith,  by 
what  they  did.  It  is  implied  by  what 
follows  that  the  palsied  man  also  ex- 
ercised faith  ;  perhaps  he  directed  tlie 
men  to  do  what  they  did.  Man.  Both 
Matthew  and  Mark  say  "son"  or 
"child,"  a  title  of  condescension  and 
kindness,  and  in  this  case  expressive  of 
an  endearing  spiritual  relation  between 
Jesus  and  the  sick  man.  Unto  him  is 
omitted  by  the  best  critical  authorities. 

Thy  sins  are  forgiven  thee.  It 
is  now  done.  It  seems  that  disease  had 
awakened  in  him  a  sense  of  guilt ;  possi- 
bly it  had  come  on  him  on  account  of 
some  sinful  indulgence.  Jesus,  per- 
ceiving his  penitence,  and  faith  in  him 
as  the  Messiah,  addressed  first  his 
spiritual  nature,  and  attended  to  the 
deeper  and  more  dangerous  disease  of 
sin.  Thus  he  gave  peace  to  the  sick 
man's  soul,  and  taught  those  who  heard, 
that  he  came  not  to  remove  the  lesser 
evils  only,  but  sin,  the  root  of  all.  It 
also  encouraged  him  that  his  disease 
would  in  due  time  be  healed.  In  our 
Saviour's  mii-acles  there  was  doubtless 
a  close  connection  between  bodily  and 
spiritual  healing.  Thus  the  cleansed 
Samaritan  "  glorified  God "  (ch.  17  : 
15) ;  the  blind  man  near  Jericho,  hav- 
ing received  sight,  "  followed  Jesus,  ai.d 
glorified  God,"  ch.  IS  :  43.  Compare 
John  5  :  14 ;  9  :  35-38.  In  James  5  : 
14,  15,  a  close  relation  is  recognized  be- 
tween the  raising  of  the  sick  and  the 
forgiving  his  sins.  Jesus,  however,  did 
not  adopt  the  Jewish  notion  that  every 
suffering  was  caused  by  some  specific 
sin.  Such  a  notion  he  elsewhere  con- 
demns, John  9:3;  ch.  13  :  2-5. 

21.  Scribes,  were  learned  men,  who 
preserved,  copied,  and  expounded  the 
law  and  the  traditions,  Ezra  7  :  16,  12 ; 
Neh.  8:1;  Matt.  15  :  1-6.    They  ar« 


130 


LUKE  V. 


A.  D.  28 


Wlio  is  this  which  speaketh  blasphemies?  ^Who  can    pPs-  32.  6;  Ib.  4* 

22  forgive  sins,  but  God  nlone?     r>iit  when  Jesus  per-      ^^' 
ceived  their  thoughts,  he  answering  said  unto  them, 

23  What  reason  ye  in  your  hearts  ?     Whether  is  easier, 
to  say,  Thy  sins  be  forgiven  thee ;  or  to  say.  Rise  up 

24  and  walk  ?    But  that  ye  may  know  that  the  Son  of 
man  "J  hath  power  upon  earth  to  forgive  sins,  (he  said 


1  Is.  53.  9 ;  Ac.  5. 
31 ;  Col.  3. 13, 


called  lawyers  (ch.  12  :  28  and  Matt.  22  : 
35),  and  doctors,  or  teachers,  of  the  law, 
ch.  5  :  17,  21.  Some  regard  the  latter 
ad  teachers  of  the  oral  law,  the  scribes 
of  the  written  law.  Most  of  them  were 
Pharisees.  It  is  implied  from  the  lan- 
guage of  this  verse  that  they  were 
teachers  as  well  as  conservators  and 
copyists  of  the  law.  They  sat  in  Moses' 
seat,  but  their  teaching  was  strikingly 
defective  (Matt.  23  :  2,  13,  23),  being 
narrow,  dogmatic,  and  material ;  at 
once  learned  and  frivolous,  and  mostly 
occupied  about  things  infinitely  little. 

Began  to  reason,  to  consider  and 
argue  "  in  their  hearts  "  (Mark  2  :  6), 
"said  within  themselves"  (Matt.  9  :  3), 
unconscious  that  Jesus  knew  their 
thoughts.  The  reason  here  appears 
why  Jesus  had  made  the  forgiveness  of 
sins  so  prominent.  He  knew  the  feeling 
it  would  arouse  in  the  hearts  of  the 
Pharisees.  It  was  in  accordance  with 
the  divine  plan  that  they  should  com- 
mence an  opposition  which  should  cul- 
minate in  his  death.  It  gave  him 
opportunity  also  to  demonstrate  to  both 
his  enemies  and  friends  his  power  to 
forgive  sins. 

Who  is  this  that  speaketh  blas- 
phemies? The  wondering  of  the 
Pharisees,  as  well  as  the  whole  context, 
implies  that  actual  forgiveness  by  Jesus 
himself  is  meant.  The  word  translated 
blaspheme  primarily  signified  to  speak 
evil,  slander,  revile,  and  in  its  scriptu- 
ral application  to  God  to  speak  ii-reve- 
rently,  impiously  to  or  of  him,  also  to 
arrogate  to  one's  self  what  is  the  pre- 
rogative of  God.  The  latter  is  the 
meaning  here;  for  they  add,  Who  can 
forgive  sins  but  God  alone  ?  They 
justly  held  that  it  was  God's  preroga- 
tive to  forgive  sins,  but  they  failed  to 
Bee  the  manifestations  of  divinity  in 
Christ,  in  his  wonderful  works  and 
teaching. 

22.  But  when  Jesus  perceived. 
But  Jesus  knowing  or  perceiving.  The 
knowledge  was  intuitive;   the  percep- 


tion instantaneous.    Their  thoughts. 

"This  is  a  branch  of  knowledge  which 
was  peculiar  to  the  Son  of  God,  whose 
special  prerogative  it  was  not  to  need 
that  any  should  testify  unto  him  con- 
cerning man,  as  of  himself  he  knew 
what  was  in  man,"  John  2  :  25.  An- 
swering their  secret  thoughts  and  re- 
flections. What  reason  ye  in  your 
hearts?  In  opposition  to  the  ques- 
tions in  the  preceding  verse.  His 
question  implies  censure  as  well  as 
theirs.  According  to  Matthew,  "  Where- 
fore think  ye  evil  in  your  hearts?" 
The  evil  was  in  them,  and  not  in  him ; 
the  evil  was  in  attributing  blasphemy 
to  him  whose  miraculous  power  showed 
the  justice  of  his  claim ;  or  deeper  still, 
in  their  caviling  and  darkened  spirits, 
which  apprehended  neither  his  pei'son 
nor  doctrine. 

23.  Whether  is  easier.  Which  it 
easier.  Notice  that  Jesus  does  not  ask 
which  is  easier  to  do,  but  which  is  easier 
to  SAY,  etc.  To  these  faultfinding 
scribes  it  would  seem  easier  to  pro- 
nounce a  man's  sins  forgiven  than  to 
pronounce  a  palsied  man  well,  for  they 
could  see  the  latter,  but  not  the  former. 
And  if  there  was  imposture,  it  would 
therefore  be  easier  to  prove  it  in  respect 
to  that  which  was  physical  and  seen 
than  in  respect  to  that  which  was  spir- 
itual and  unseen. 

24.  Jesus  proposes  to  give  them  evi- 
dence adapted  to  their  physical  and 
worldly  conceptions.  To  perform  a 
miracle  is  as  really  the  work  of  God  as 
to  forgive  sins.  And  Jesus  proposes  to 
do  the  former  in  proof  of  his  power  to 
do  the  latter.  That  ye  may  know. 
Here  do  we  see  the  wisdom  of  Jesus  in 
first  pronouncing  the  man's  sins  for- 
given, and  then  giving  an  external 
proof  of  his  power,  thus  putting  an 
end  to  their  caviling  by  the  miracle 
that  follows. 

The  Son  of  man.  A  favorite  name 
with  Jesus,  yet,  with  the  exception  of 
the  expres.sion  of  the  martyr  Stephea 


A.  D.  28. 


LUKE  V. 


181 


unto  the  sick  of  the  palsy,)  I  say  unto  thee,  Arise, 
and  take  np  thy  couch,  and  go   into  thine  house. 

25  And  immediately  he  rose  up  hefore  them,  and  took 
up  that  whereon  he  lay,  aud  departed  to  his  own 
house,  glorifying  God. 

26  And  they  were  all  amazed,  and  they  glorified  God, 

'  and  were  filled  with  fear,  saying.   We  have  seen   '  J^r.  83.  9 ;  Ac.  4, 
strange  things  to-day.  ^^' 


who  beheld  his  glorified  humanity  at 
the  right  hand  of  God  (Acta  7  :  56),  the 
name  is  never  applied  to  him  but  by 
himself.  It  is  never  applied  to  any  one 
but  Christ  in  the  New  Testament.  In  the 
first  three  Gospels,  where  the  external 
life  of  Jesus  is  narrated  and  his  human 
nature  brought  out  prominently,  he 
more  frequently  calls  himself  "  the 
Son  of  man ;"  but  in  the  fourth  Gos- 

Eel,  where  his  inner  life  and  divine 
eing  are  specially  brought  to  view,  he 
styles  himself  more  frequently  "  tlie  Son 
of  God,"  or  simply  "  the  Son."  Daniel 
(7  :  13),  in  foretelling  Christ's  coming 
with  the  clouds  of  heaven,  implies 
that,  notwithstanding  his  exaltation 
and  glory,  he  would  come  in  the  form 
and  likeness  of  men,  for  he  says  that 
he  saw  "  one  like  the  Son  of  man." 
See  also  Rev.  1  :  13 ;  14  :  14.  It  was  a 
title  of  humiliation,  though  an  honor 
to  our  race.  Jesus  applied  it  pre-emi- 
nently to  himself  as  the  Messiah,  "  as 
God  manifested  in  the  flesh,"  indicating, 
notwithstanding  his  divinity,  his  true 
humanity  and  his  oneness  with  the  hu- 
man race.  The  Jews  rightly  understood 
it  to  mean  the  Messiah  (John  12  :  34), 
though  they  did  not  enter  into  the  ful- 
ness of  its  meaning.  He  was  the  Son 
of  man  in  the  highest  sense  (Ps.  8  :  35 ; 
Heb.  2 :  6-9) — possessed  of  all  the  at- 
tributes and  characteristics  of  our  com- 
aon  humanity,  a  perfect  and  model 
t-an,  the  representative  of  the  race,  the 
second  Adam  from  heaven,  1  Cor.  15  : 
45,47. 

Hath  power.  Not  delegated  power 
or  authority,  but  his  own  as  the  Mes- 
siah, the  God-man.  The  scribes  rightly 
understood  Jesus  as  acting  by  his  own 
authority,  and  thereby  claiming  divine 
honors  for  himself,  ver.  21.  "  A  mere 
declaratory  absolution  they  could  utter 
too,  and  no  doubt  often  did  so,  but  the 
very  manner  of  our  Lord  must  have 
evinced  that  in  forgiving,  as  in  teach- 


ing, he  spoke  with  authority,  and  not  aa 
the  scribes,  Mark  1 :  22." — Alexander. 
Upon  earth.  Not  only  in  heaven,  but 
on  earth,  where  sins  are  committed  and 
forgiven.  Jesus  has  all  power  in  heaven 
and  on  earth,  ch.  28  :  18. 

I  say  unto  thee,  Arise,  etc.  Jesus 
wrought  the  miracle  by  his  own  divine 
power.  Of  his  first  miracle  John  (2  : 
11)  says  he  "manifested  forth  his 
glory,"  John  1  :  14.  The  apostles  often 
wrought  miracles  in  his  name,  Acts  3  : 
6 ;  19  :  13.  It  is  never  said  of  the  mir- 
acles of  Jesus,  as  of  those  of  Paul, 
"  God  wrought  special  miracles  by  the 
hands  of  Paul."  It  was  God  in  him 
manifesting  his  glory,  and  hence  a 
proof  that  he  could  forgive  sins. 

25.  All  eyes  were  fixed  on  the  par- 
alytic, anxiously  awaiting  the  result. 
And  immediately  he  rose,  stood  up, 
before  them,  openly,  in  the  sight  of 
all.  The  miracle  was  well  attested.  He 
not  only  stands  up,  but  shows  that  he 
is  fully  restored  by  immediately  taking 
up  that  whereon  he  lay,  or  had  been 
lying,  and  departing  to  his  own  house, 
glorifying  God.  He  made  him  glo- 
rious by  grateful  and  adoring  praise. 
Luke  alone  records  the  praising  God  by 
the  healed  man  himself. 

26.  The  effects  of  the  miracle  on  the 
people.  They  were  all  amazed, 
seized  with  astonishment  and  ecstatic 
amazement.  They  glorified  God. 
There  was  a  general  ascription  of  praise 
from  the  multitude  (Matt.  9:8),  the 
scribes  being  confounded  by  the  mirac- 
ulous proof  of  Christ's  power  to  forgive 
sins.  And  were  filled  with  fear, 
with  awe  and  reverence  at  such  an  ex- 
hibition of  divine  power.  We  have 
seen  strange  things  to-day,  mar 
vellous,  unheard-of  things.  Mark  hafi 
it,  "  We  never  saw  it  on  this  fashion," 
a  similar  exclamation.  Both  were 
doubtless,  uttered  by  the  multitude. 
Never  before  had  they  seen  such  powe* 


182 


LUKE  V. 


A.  D.  28 


The  call  of  Levi,  and  the  feast  at  his  house  ;  discourse  con- 
cerning fasting. 

''11  'And  after  these  things  he  went  forth,  and  saw  a 
publican,  named  Levi,  sitting  at  the  receipt  of  custom : 

28  and  he  said  unto  him,  Follow  me.  And  he  left  all, 
rose  up,  and  followed  him. 


•  Mt.  0.  9 ;   Mk.  2. 
14. 


displayed — a  palsied  man  healed  and 
sins  forgiven.  Of  the  two  the  latter 
was  indeed  the  most  wonderful.  It  was 
beyond  all  they  had  ever  seen  or  heard. 

27, 28.  The  Call  of  Matthew, 
Matt.  9:9;  Mark  2  :  13,  14. 

27.  After  these  things  which  have 
been  related,  especially  the  healing  of 
the  paralytic.  He  went  forth,  from 
Capernaum  by  the  sea-side,  ver.  17 ; 
Mark  2  :  1,  13.  Mark  also  states  that 
Jesus  taught  the  multitude  who  resorted 
to  him.  He  saw  a  publican,  a  tax- 
gatherer.    See  note  on  chap.  3  :  12. 

Named  Levi.  Called  "  Levi  the 
son  of  Alplieus  "  in  Mark  2  :  14.  But 
in  Matt.  9  :  9  we  have  Matthew.  The 
three  narratives  clearly  relate  the  same 
circumstances,  and  point  to  Levi  as 
identical  with  ilatthew.  He  probably 
had  two  names,  like  Peter  or  Paul. 
Mark  and  Luke  probably  designate 
him  by  the  name  by  which  he  wes 
commonly  known  before  his  conver- 
sion. Matthew  probably  speaks  of  him- 
self as  he  was  familiarly  known  as  an 
apostle ;  and  in  ch.  10  :  8  lie  uses  the 
odious  title,  the  publica)i,  which  neither 
of  the  other  evangelists  apijlies  to  him. 
Alpheus,  the  father  of  Levi,  is  to  be 
distinguished  from  Alpheus,  the  father 
of  James  the  Less,  Matt.  10  :  3.  In 
the  four  apostolic  catalogues  (Matt.  10: 
2-A;  Mark  3  :  10-19;  Luke  C  :  14-16; 
Acts  1  :  13)  brothers  are  usually  men- 
tioned in  pairs,  but  ^Matthew  and  James 
tlie  Less  are  never  placed  thus  together. 
Alpheus  was  a  common  name  among 
the  Jews. 

Sitting.  "  The  people  of  this  coun- 
try sit  at  all  kinds  of  work.  The  car- 
penter saws,  planes,  and  hews  with  his 
hand-adze  sitting  on  the  ground  or 
upon  the  plank  he  is  planing.  The 
washerwoman  sits  by  tlie  tub;  and,  in 
a  word,  no  one  stands  where  it  is  pos- 
sible to  sit.  Shopkeepers  always  sit; 
and  Levi  sitting  at  the  receipt  of  custom 
is  the  exact  way  to  state  the  ease." — 
Dr.  Thomson,  The  Land  and  the  Book. 


vol.  i.,  p.  191.    At  the   receipt    of 

custom.  The  place  of  receiving  cus- 
tom, which  may  have  been  a  regular 
custom-house  or  a  temporary  office. 
As  Capernaum  lay  at  the  nucleus  of 
roads  which  diverged  to  Tyre,  to  Da- 
mascus, and  to  Jerusalem,  it  was  a  busy 
centre  of  merchandise,  and  must  have 
been  an  important  place  for  the  collec- 
tion of  tribute  and  taxes.  The  revenues 
which  Eome  derived  from  conquered 
countries  consisted  chiefly  of  tolls, 
tithes,  harbor  duties,  tax  on  public 
pasture-lands,  and  duties  on  mines  and 
salt-works. 

FolloAV  me.  Thus  he  had  addressed 
Philip,  James  and  John,  Peter  and 
Andrew,  and  others,  John  1  :  43 ;  Matt. 
4  :  19-21 ;  ch.  9  :  59.  To  follow  Christ 
is  to  love,  trust,  obey,  and  imitate  him. 

28.  The  obedience  was  immediate 
and  entire.  Luke  alone  says.  He  left 
all.  We  are  not  to  understand  by  this 
that  he  left  his  proi^erty  without  ar- 
ranging it,  so  that  his  employers  and 
others  should  receive  no  detriment. 
The  feast  which  he  afterward  prepared 
in  his  own  house,  a  kind  of  farewell 
meal  to  his  business  associates,  shows 
that  he  not  only  arranged  and  settled 
up  matters,  but  that  he  still  held 
property  of  his  own.  FolloAved  _.m. 
Like  Andrew  and  Peter  (John  1  :  40- 
42),  he  had  probably  before  this  heard 
Jesus  and  recognized  him  as  the  Mes- 
siah. Like  them,  he  may  have  been 
among  John's  disciples,  ch.  3  :  12,  13. 
Like  them,  he  seems  to  be  called,  not 
as  a  mere  disciple,  nor  as  an  apostle 
(for  the  apostles  were  not  yet  chosen, 
ch.  6  :  13),  but  as  one  of  his  constant 
attendants,  a  preacher  of  the  good  news, 
an  evangelist. 

29-39.  Matthew's  Feast,  Matt.  9  : 
10-17 ;  Mark  2  :  15-22.  This  feast  gives 
rise  to  two  conversations,  one  in  regard 
to  eating  with  p^Micans  and  sinners, 
the  other  in  regard  to  fasting.  There 
is  no  sufficient  reason  for  supposins; 
that  Matthew  relates  some  other  meal. 


A.  D.  28. 


LUKE  V. 


133 


29  *  And  Levi  made  him  a  great  feast  in  his  own  house : 
and  there  was  a  great  company  of  publicans  and  of 

30  others  that  sat  down  with  them,  "  But  their  scribes 
and  Pharisees  murmured  against  his  disciples,  saying, 
Why  do  ye  eat  and  drink  with  '^publicans  and  sin- 

31  ners?  And  Jesus  answering,  said  unto  them,  ? They 
that,  are  whole  need  not  a  physician ;  but  they  that 


•Mt. 

9. 

10 

Mk 

.2 

15 

"Is. 

65. 

5; 

Lk. 

19. 

7. 

»ch. 

15 

2- 

Mt 

11. 

19 

Jch 

IS 

11- 

-13; 

Ko. 

7. 

24- 

Rev.  3 

17, 

18 

Many  suppose  that  a  considerable  time 
intervened  between  Matthew's  call  and 
lis  feast,  while  others  would  put  the 
intervening  time  between  the  discourse 
about  eating  with  publicans  and  sinners 
and  that  about  fasting.  It  is  not  prob- 
able that  the  feast  occurred  on  the  day 
of  his  call,  but  possibly  soon  after,  and 
occasioned  the  discourse.  It  was  fitting 
that  he  should  give  a  feast  upon  settling 
up  his  matters  and  leaving  his  employ- 
ment. Besides,  Matthew,  Mark,  and 
Luke  agree  in  putting  these  incidents 
into  consecutive  order.  The  diiSculty 
lies  in  the  fact  that  Matthew  (9  :  18) 
states  that  while  he  was  discoursing  on 
fasting  Jairus  besought  Jesus  regarding 
his  daughter,  while  Mark  (5  :  22)  and 
Luke  (8  :  41)  both  relate  the  latter  in  a 
different  connection.  For  some  reason 
unknown  to  us,  Mark  and  Luke  may 
have  deferred  the  account  of  raising 
Jarius'  daughter,  possibly  to  bring 
together  the  wonderful  miracles  on 
opposite  sides  of  the  lake,  placing  last 
the  greater  miracle,  raising  the  dead. 
Or  if  we  adopt  the  order  of  JIark  and 
Luke  in  placing  the  raising  of  Jairus' 
daughter  at  a  later  period,  then  we  can 
harmonize  Matthew  by  supposing  a 
thing  very  probable — that  Jesus  dis- 
coursed on  fasting  upon  diiferent  occa- 
sions. He  would  very  likely  be  asked 
regarding  it  at  diflerent  times,  and 
would  very  likely  give  the  same  or 
similar  answers.  See  author's  Hat' 
mony,  jJg  (36,  67,  68. 

29.  Made  him  a  great  feast. 
What  is  implied  in  Matthew  and  Mark 
i.s  here  i:)ositively  stated — Matthew  him- 
self prepared  and  gave  this  reception 
and  entertainment  in  his  own  house. 
It  is  styled  a  great  feast  because  of  its 
extensive  preparations  and  abundant 
provision  for  a  large  company.  Pub- 
licans. See  on  ver.  27.  And  of 
others.  Sinners,  ver.  16 ;  Matt.  9  :  10  ; 
XEark  2  :  15.  That  sat  down,  that 
reclined  at  tabJe,  according  tc  the  cus- 
12 


torn  of  the  time,  on  a  couch,  resting  on 
the  left  arm.  It  is  probable  that  Mat- 
thew gave  this  entertainment  to  his  late 
associates  and  acquaintances  both  be- 
cause he  was  leaving  the  business  and 
because  he  would  give  them  a  special 
opportunity  of  seeing  and  hearing  Jesus. 
According  to  Mark  (2  :  15),  many  of 
them  "  followed  him,"  attending  upon 
his  teaching. 

30.  But  their  scribes  and  Phar- 
isees. Rather,  according  to  the  high- 
est critical  authorities,  And  the  Pharisees 
and  their  scribes.  Not  so  much  the 
scribes  who  belonged  to  Capernaum  as 
those  wlu)  were  connected  with  the 
Pharisaic  party.  See  on  ver.  21.  Mur- 
mured against  his  disciples.  With 
a  spirit  of  cowardice,  they  come  not  out 
boldly  to  Jesus,  but  broach  the  subject 
to  his  disciples.  We  are  not  to  suppose 
the  Pharisees  present  at  the  feast;  but 
being  a  large  entertainment,  their  at- 
tention may  have  been  called  to  the 
facts  in  the  case  either  by  observing 
the  company  through  the  open  hall,  or 
by  seeing  them  come  forth  from  the 
feast.  Why  do  ye  eat?  etc.  Matthew 
and  Mark  both  give  the  question  as 
aimed  at  Jesus  "  Why  eateth  your  Mas- 
ter?" "How  is  it  that  he  eateth?" 
The  fault  with  him  implied  fault  with 
them.  Indeed,  it  is  very  likely  that 
both  forms  of  questions  were  used. 
Sinners.  Persons  regarded  as  the 
basest  and  most  depraved  by  the  self- 
righteous  scribes  and  Pharisees.  That 
Jesus  should  call  Matthew,  a  publican, 
to  be  a  disciple,  and  then  should  attend 
a  feast  with  publicans,  was  an  occasion 
of  oj^position  from  scribes  and  Pharisees. 
Later  than  this  they  come  out  more 
ojjenly  against  Jesus  himself;  "This 
man  receiveth  sinners  and  eateth  with 
them,"  Luke  15  :  2. 

31.  And  Jesus  answering.  He 
had  either  overheard  the  question,  oi 
his  disciples  had  told  him,  Mark  2  :  17. 
Whole.     Well,  in  good  heaHh.     Need 


134 


LUKE  V. 


A.  D.  28 


32  are  sick.     *I  came  not  to  call  the  righteous,  but  sin-   'ch-  15;  i  Cor.  r 

.  .  o  7  11:1  Tun.  1.  15, 

ners  to  repentance. 

33  And  they  said  unto  him,  "Why  do  the  disciples  of 
John  fast  often,  and  make  prayers,  and  likewise  the 


Mt.  9.  14  ;  Mk.  2. 
18;  ch.  7.  34,  35. 


not  a  physician.  His  great  mission 
as  a  physician  was  to  heal  the  disease 
of  sin.  If  any  were  really  righteous,  as 
the  Pharisees  imagined  they  were,  then 
they  did  not  need  his  healing  power. 
The  fact  that  these  publicans  and  sin- 
ners were  notoriously  vile  and  wicked 
showed  how  sick  they  were,  and  how 
much  they  needed  his  attentions. 

32.  I  came  not  to  call  the  right- 
eous, hut  sinners.  Eather,  /  have 
not  come  to  call  righteous  persons,  but 
si7iners.  The  article  before  righteous 
should  be  omitted.  The  language  refers 
not  to  the  Pharisees,  as  righteous  in 
their  own  estimation,  but  implies  rather 
that  there  were  no  absolutely  righteous 
men  living.  He  came  not  to  call  right- 
eous men,  for  there  were  really  none 
such,  Rom.  3  :  23.  He  came  not  to  call 
men  as  unfallen  and  holy  beings,  but  as 
sinners,  as  indeed  all  are.  His  mission 
being  to  sinners,  none  should  therefore 
find  fault  with  him  for  associating  with 
them  and  trying  to  save  them.  The 
worse  they  were,  the  more  they  needed 
his  help.  Rei)entance,  an  inward 
change  of  views  and  feelings,  implying 
a  sorrow  for  sin,  a  turning  to  God,  and 
a  change  of  conduct  as  the  fruits,  Acts 
3  :  19 ;  26  :  20 ;  2  Cor.  7  :  10.  See  on  ch. 
13  :  2.  Only  sinners  needed  repentance 
and  his  saving  power. 

33.  A  second  ground  of  Pharisaic  op- 
position is  now  presented.  Closely  con- 
nected with  the  question  of  eating  with 
publicans  and  sinners  was  that  of  fast- 
ing. According  to  the  preferable  text 
this  is  not  in  the  form  of  a  question. 
^^hy  do,  should  be  omitted.  The 
disciples  of  John.  Had  they  pos- 
sessed the  spirit  of  John  and  obeyed  his 
precepts,  they  would  have  become  the 
followers  of  Christ,  John  1  :  29-36 ;  3  : 
27-34.  Bu:  even  while  John  was  bap- 
tizing, some  of  them  showed  a  spirit  of 
rivalry  (John  3  :  26),  and  much  more 
now  after  his  imprisonment.  After  his 
death  they  still  maintained  a  separate 
party  (Acts  19  :  4,  5),  and  probably 
practiced  a  sort  of  rigid  morality,  and  in 
some  points  resembled  the  better  class 
of  the    Pharisees.     Luke   adds,  and 


make  prayers,  referring  to  their 
devotional  habits  connected  with  an 
austere  life.  John  had  taught  his  dis- 
ciples to  pray,  ch.  11  :  1.  Of  the 
Pharisees.  See  on  ver.  17.  Matthew 
(9  :  14)  mentions  only  the  disciples  of 
John  as  the  questioners  of  Jesus,  and 
Luke  (vers.  30,  33)  only  the  Pharisees 
and  their  scribes,  but  Mark  happily 
combines  the  two.  Fast  often.  The 
language  indicates  what  was  their  prac- 
tice. They  were  very  probably  fasting 
at  that  time.  The  contrast  between 
their  fasting  and  the  feasting  of  Jesus 
and  his  disciples  at  the  house  of  Mat- 
thew would  be  specially  apparent,  and 
naturally  give  occasion  to  the  question 
asked. 

The  only  stated  fast  enjoined  by 
Moses  was  that  of  the  great  day  of 
atonement.  Lev.  16  :  29.  Other  fasts 
were  added  after  the  destruction  of  the 
first  temple,  Zech.  7  :  5 ;  8  :  19 ;  that  of 
the  fourth  month,  commemorating  the 
capture  of  Jerusalem  by  the  Chaldeans, 
Jer.  52  :  6,  7 ;  that  of  the  fifth  month, 
commemorating  the  destruction  of  the 
temple,  Jer.  52  :  12,  13 ;  that  of  the 
seventh  month,  commemorating  the 
murder  of  Gedaliah,  2  Kings  25  :  25 ; 
Jer.  41  :  1,  2 ;  that  of  the  tenth  month, 
commemorating  the  beginning  of  the 
siege  of  Jerusalem  by  Nebuchadnezzar, 
Jer.  52  :  4 ;  that  of  Esther  on  the  13th 
of  the  twelfth  month,  commemorating 
the  deliverance  of  the  Jews  on  that  day, 
Esther  9  :  31 ;  4  :  16, 17.  The  Pharisees 
also  observed  two  weekly  fasts  (Luke 
18  :  12) :  on  Thursday,  because  on  that 
day  Moses  was  believed  to  have  re- 
ascended  Mount  Sinai,  and  on  Monday, 
because  on  that  day  he  returned.  The 
number  of  annual  fasts  has  been  in- 
creased in  the  present  Jewish  calendar 
to  twenty-eight.  The  disciples  of  John 
doubtless  observed  the  stated  fasts  of 
the  Jews,  and  imitated  their  teacher  in 
respect  to  his  rigid  habits  of  fasting ; 
for  John  came  neither  eating  nor  drink- 
ing. Matt.  11  :  IS.  His  imprisonmen* 
would  be  an  additional  motive  for  fast- 
ing. Besides,  many  of  John's  disciples 
may   have  been   from  the   Essenes,   a 


1.  D.  28, 


LUKE  V. 


135 


disciples  of  the  Pharisees ;  but  thine  eat  and  drink  I 
84  And  he  said  unto  them,  Can  ye  make  the  children  of 

the  bridechamber  fast,  while  the  bridegroom  is  with 
35  them  ?    But  the  days  will  come,  when  the  bridegroom 

shall  be  taken  away  from  them,  and  then  shall  they 

fast  in  those  days. 
•>  And  he  spake  also  a  parable  unto  them ;  No  man   ''^2*^'2V22^V  Cor 

putteth  a  piece  of  a  new  garment  upon  an  old ;  if      e'.  16.'     ' 


36 


solitary  community  of  men  living  on 
the  borders  of  the  Dead  Sea,  who  at- 
tended John's  preaching  in  the  wilder- 
ness and  became  his  disciples.  Their 
former  asceticism  and  tlieir  stern  habits 
of  self-denial  were  in  strong  contrast  to 
the  cheerful  and  social  liabits  of  Jesus. 
Thine  eat  and  drink.  Notice  again 
their  want  of  frankness.  They  now 
complain  to  him  of  his  disciples.  Com- 
pare on  ver.  30.  They  thus  show  a 
cowardly  and  censorious  spirit. 

34.  Jesus  replies  by  presenting  three 
illustrations  showing  that  it  would  be 
unbecoming  for  his  disciples  to  fast  at 
that  time. 

The  first  illustration  is  derived  from 
familiar  marriage  ceremonies.  Can 
ye  make,  by  your  ordinances  and 
rules  of  practice,  the  children  of  the 
bridechamber  fast?  The  so7is,  the 
male  attendants  of  the  bridegroom,  who 
upon  the  day  of  marriage  (Jud.  14  :  11) 
went  with  him  to  the  house  of  the  bride 
in  order  to  bring  her  home.  The  lan- 
guage was  well  fitted  to  remind  the  dis- 
ciples of  John  that  their  master  had 
represented  Christ  as  the  bridegroom 
(John  3  :  29),  and  the  Pharisees  that 
the  prophets,  in  their  predictions  of 
Christ,  had  used  the  same  figure  to 
illustrate  the  relation  between  God  and 
Israel,  Ps.  45 ;  Isa.  54  :  5 ;  62  :  5.  The 
form  of  the  question  is  that  used  when 
a  negative  answer  is  expected.  Could 
it  be  expected  that  the  sons  of  the 
bride-chamber  would  be  constrained  to 
fast  on  a  nuptial  occasion?  By  no 
means.  While  Jesus,  the  glorious  bride- 
groom, is  with  his  disciples,  who  are 
represented  as  his  attendants,  they  can- 
not fast.  Nothing  would  be  more  un- 
suitable. It  became  them  rather  to 
rejoice.  The  idea  is  that  a  mere  usage 
is  not  a  suificient  reason  for  fasting. 
There  must  be  an  underlying  reason, 
something  that  calls  for  fasting  and 
makes  it  becoming.     The  arbitrary  ap- 


pointment of  fast-days,  such  as  have 
been  made  in  the  Romish  and  other 
formal  churches,  is  contrary  to  our 
Saviour's  teaching. 

35.  But  the  days  will  come.  The 
time  is  coming  when  the  circumstances 
will  be  changed,  and  fasting  will  be 
becoming  and  demanded.  The  bride- 
groom shall  be  taken  away.  Rath- 
er, will  be  taken  away,  as  if  by  violence, 
the  words  being  a  prediction.  Then 
shall  they  fast  in  those  days, 
when  he  shall  be  removed  from  them. 
That  would  be  a  special  time  of  mourn 
ing,  and  consequently  of  fasting.  There 
is  no  ground  here  for  the  doctrine  ot 
some  Romish  writers  that,  according  to 
the  declaration  of  Jesus,  the  church 
after  his  departui'e  should  be  a  fasting 
church.  His  exaltation  should  fill  his 
followers  with  hope  and  joy  rather 
than  doom  them  to  perjoetual  sorrow, 
Acts  5  :  31,  41 ;  John  16  :  7, 13, 14;  Phil. 
4  :  4.  The  illustration,  however,  implies 
that  fasting  would  be  proper  on  suitable 
occasions. 

36.  The  second  illustration,  drawn 
from  the  familiar  practice  of  patching, 
in  which  he  points  out  what  no  one 
of  his  hearers  would  think  of  doing. 
Luke  introduces  it  as  a  parable,  here 
a  simile  or  comparison,  to  illustrate  a 
certain  truth.  He  is  in  some  respects 
fuller  than  either  Slatthew  or  Mark. 
The  latter  two  represent  the  injury  as 
done  solely  to  the  old  garment  by  in- 
serting into  it  a  piece  of  unfulled  or 
undressed  cloth.  But  Luke  represents 
a  twofold  injury  to  the  new  and  to  the 
old.  No  man  putteth  a  piece,  etc. 
More  correctly  translated.  No  one  resid- 
ing a  piece  from  a  new  garment  puts  it 
upon  an  old ;  else  both  the  new  will  make 
a  rent  and  the  piece  from  the  new  will 
not  agree  ivith  the  old.  Such  patching 
an  old  garment  with  unfulled  cloth 
would  be  an  act  of  unheard-of  folly. 
But  equally  unbecoming   and   foolish 


136 


LUKE  V. 


A.  D.  2$ 


otherwise,  then  both  the  new  maketh  a  rent,  and  the 
piece  that  was  taken  out  of  the  new  agreeth  not  with 

87  the  old.  And  no  man  putteth  new  wine  into  old  bot- 
tles ;  else  the  new  wine  will  burst  the  bottles,  and  be 

38  spilled,  and  the  bottles  shall  perish.  But  new  wine 
must  be  put  into  new  bottles ;  and  both  are  preserved. 

30  Xo  man  also  having  drunk  old  wine  straightway  de- 
sireth  new :  for  he  saith,  "The  old  is  better, 


•Jer.  6. 16. 


would  it  be  to  unite  fasting,  which  is  a 
sign  of  sorrow,  with  the  joyous  work 
of  my  disciples,  while  I,  their  Lord,  am 
with  them.  You  must  not  expect  in  my 
kingdom  a  mere  patching  up  of  the  old 
disi^ensation,  or  of  the  system  of  ob- 
servances which  you  practice,  but  a 
complete  renovation,  and  one  harmo- 
nious and  congruous  in  all  its  parts. 
A  patching  the  old  with  the  new  will 
destroy  both  systems. 

37.  The  third  illustration,  drawn  from 
the  common  practice  and  experience  in 
putting  up  wine  in  skin-bottles.  New 
wine,  unfermented.  Old  bottles, 
or  skins.  Vessels  and  bottles  of  metal, 
earthen,  or  glass  were  in  use  among 
the  ancients,  and  doubtless  among  the 
Jews,  Jer.  19  :  1 ;  eomi^are  Isa.  .30  :  14. 
But  bottles  or  bags  made  from  the 
skins  of  animals  are  here  meant,  which 
were  used  by  the  Greeks,  Romans,  Egyp- 
tians, and  other  nations  for  preserving 
and  transporting  liquids,  especially 
wine.    They  still  continue  to  be  used  in 


SKIN-BOTTLK. 

ihe  East.  Dr.  Hackett  o  ,v  them  wher- 
•/er  he  travelled,  both  in  Egypt  and 
Syria.  They  are  made  chiefly  of  goat- 
ekins,  and  commonly  retain  the  figure 
of  tlie  animal,  the  neck  of  the  animal 
answering  fur  the  neck  of  the  bottle. 
Dr.  Eobinson  {Re-Sfarche-s,  vol.  ii.,  j).  440) 


visited  a  large  manufactory  of  these 
vessels  at  Hebron,  and  thus  describes 
them  :  "  These  are  merely  the  skins  of 
goats  stripped  off  whole,  except  at  the 
neck,  the  holes  at  the  legs  and  tail  being 
sewed  up." 

Will  burst  the  bottles— that  is, 
the  old  skins,  which  have  become  hard 
and  inelastic,  and  possibly  cracked  and 
rotten,  and  will  not  expand  as  the  wine 
ferments.  They  prove  unfit  and  burst ; 
thus  the  bottles  are  ruined  and  the  wine 
is  lost. 

38.  But  new  wine  must  be  put 
iuto  new  bottles,  which  are  stronger 
and  capable  of  expansion.  The  best 
text  omiti;,  and  both  are  preserved, 
words  inserted  here  from  Matt.  9  :  17. 
Jesus  intimates  that  the  doctrines  and 
practices  of  his  kingdom  are  unsuited 
to  the  formalism  of  the  Phaiisees,  and 
that  the  new  dispensation  was  not  to  be 
mixed  up  with  the  old.  The  gospel 
must  have  its  new  forms  and  means  for 
its  preservation  and  propagation. 

39.  This  verse  is  found  only  in  Lukr, 
and  gives  our  Lord's  concluding  answiT 
to  the  question  in  ver.  33.  No  man 
also  having  drunk  old  wine,  etc. 
So  these  disciples  of  John  and  the 
Pharisees,  having  drunk  of  the  customs 
of  the  old  dispensation,  do  not  desire 
those  of  the  new,  which  indeed  they 
have  not  tasted,  for  they  say,  The  old 
is  better,  or,  according  to  some  of  the 
oldest  manuscripts.  The  old  is  good — 
that  is,  good  enough.  A  tine  illustra- 
tion of  men  holding  on  with  prejudice 
or  with  satisfaction  to  old  habits  and 
customs.  The  old,  though  in  itself  less 
pleasant,  is  yet  from  custom  preferred. 
Others,  however,  understand  the  verse 
to  mean :  Those  who  have  tasted  the 
freedom,  joy,  and  peace  of  the  gospel 
will  not  like  to  go  back  to  the  harsh 
and  burdensome  rites  of  the  law.  While 
the  latter  interpretation  states  a  truth, 
yet  tlie  former  seems  more  natural  in 


A.  D.  28. 


LUKE  V. 


137 


this  connection.  The  expression  seems 
to  be  somewhat  apologetic,  and  explana- 
tory of  the  conduct  of  Christ's  opposers. 
"  It  is  not,  however,  to  be  expected  of 
human  nature  that  those  who  had  long 
been  accustomed  to  one  mode  of  think- 
ing on  those  tilings  should  immediately 
receive  another  and  different  mode.  As 
the  natural  taste  becomes  settled,  and 
no  man  having  old  wine  straightway 
desireth  new,  so  it  is  with  the  mind  ;  it 
must  be  treated  gently  and  reasonably, 
and  be  gradually  convinced  that  the  old 
is  not  always  better  than  the  new." — 
Dr.  J.  B.  Sumner,  Exjjosition  of  Luke. 
Straightway  is  omitted  by  some  of 
the  oldest  manuscripts.  Its  insertion  or 
omission  is  neither  inconsistent  with  the 
spirit  of  Christ's  words  nor  does  it 
greatly  vary  the  meaning. 


Eejiarks. 

1.  In  every  age  the  common  people, 
above  all  others,  have  been  among  the 
eager  listeners  to  the  truths  of  the  gos- 
pel, ver.  1 ;  1  Cor.  1  :  26 ;  Matt.  11  :  25 ; 
John  7  :  48 ;  James  2  :  5. 

2.  We  should  do  good  whenever  we 
have  opportunity,  but  always  in  the 
patient,  humble,  and  courteous  spirit  of 
Jesus,  vers.  1-3;  Matt.  11  :  29;  12  :  16- 
20 ;  20  :  25-28. 

3.  Obedience  is  often  the  test  of  faith. 
Duty  is  ours,  results  are  God's,  ver.  4 ; 
Gen.  22  :  12 ;  Ex.  20  :  20 ;  Eccl.  8:2; 
James  2  :  18,  21,  22. 

4.  Laborers  in  Christ's  service  should 
not  be  discouraged  because  success  is 
temporarily  withheld,  but  should  fol- 
low Christ's  directions  with  exj^ectation, 
ver.  5 ;  Ps.  30  :  5 ;  Isa.  41  :  10 ;  Jer.  10  : 
23 ;  Zech.  14  :  7. 

5.  No  one  really  loses  anything  in  the 
service  of  God  and  of  h^'s  Christ,  ver.  6 ; 
Mark  10  :  28-30 ;  2  Sam.  6  :  11 ;  19  :  39 ; 
1  Kings  17  :  9-16 ;  2  Kings  4:8;  Acts 
27  :  24. 

6.  The  obedience  of  faith  will  not  go 
unrewarded,  ver.  7 ;  eh.  19  :  8,  9 ;  1  Tim. 
4 : 8,  9. 

7.  We  most  feel  our  sinfulness  when 
we  most  recognize  the  glory  of  God,  ver. 
B;  Job  42  :  5,  6  ;  Isa.  6  :  5. 

8.  Many  of  the  smaller  providential 
events  in  our  lives  are  truly  wonderful, 
and  prophetic  of  our  future,  ver.  9; 
Acts  2  :  37,  41, 


9.  It  is  one  of  the  greatest  honors  to 
be  a  fisher  of  men,  ver.  10 ;  Jer.  16  :  IG ; 
1  Tim.  1  :  12. 

10.  Christ's  calls  are  in  vain  except 
thev  are  heard  and  fully  obeyed  from 
the'heart,  ver.  11 ;  ch.  14  :  29,  33 ;  Matt. 
6  :  21  ;  2  Tim.  3  :  5. 

11.  In  leprosy  we  have  a  striking 
type  of  sin,  a  most  loathsome  disease, 
one  deeply  seated,  gradually  showing 
itself  on  the  surface,  progressive,  fear- 
fully destructive,  incurable  by  human 
means  (2  Kings  5  :  7),  and  cutting  off 
the  person  diseased  from  the  society  of 
the  clean,  ver.  12 ;  Num.  10  :  12 ;  Isa. 
64  :  6. 

12.  In  the  leper  that  came  to  Jesus 
we  have  a  type  of  the  sinner  seeking 
Jesus  and  saved  by  him.  He  felt  that 
he  was  diseased ;  he  despaired  of  human 
help;  he  exercised  confidence  in  the 
power  of  Jesus;  and  submitted  to  the 
will  of  Jesus  and  was  healed,  ver.  13; 
ch.  15  :  18-21. 

13.  Christ  came,  not  to  destroy  the 
law,  but  to  fulfil  it,  ver.  14 ;  Matt.  5  : 
18;  Col.  2  :  14. 

14.  There  is  a  time  to  be  silent  in 
regard  to  Christ,  as  well  as  a  time  to 
speak  of  him,  ver.  14;  PjCcI.  3:7;  10  : 
10  ;  Rom.  10  :  2. 

15.  Christ's  career  was  sublimely 
noiseless,  supremely  humble,  and  di- 
vinely wonderful,  ver.  15 ;  Matt.  12  : 
19,  20 ;  27  :  54. 

16.  Secret  i^rayer  is  the  arm  of  a 
believer's  strength  and  a  means  of  sus- 
taining spiritual  life.  If  Jesus  needed 
it,  how  much  more  his  followers !  ver. 
16 ;  Matt.  6  :  6. 

17.  Christ  is  the  great  Physician, 
whose  power  is  ready  to  be  exercised 
on  those  who  truly  aesire  it,  ver.  17  ; 
Isa.  61  :  1-3. 

18.  In  the  palsy  we  see  a  type  of  the 
helplessness  of  the  sinner,  ver.  18 ;  Rom. 
8  :7. 

19.  There  are  no  barriers  but  what 
may  be  overcome  in  going  to  Jesus, 
Nothing  but  our  own  wilfulness  can 
block  up  the  way  to  his  heart,  ver.  19 ; 
John  4  :  23 ;  5  :  40 ;  6  :  37. 

20.  A  sense  of  sin,  connected  with 
confession  of  faith  in  Christ,  is  attended 
with  forgiveness,  ver.  20 ;  Ps.  103  :  3  ■ 
Isa.  35  :  3,  4 ;  40  :  2 ;  1  John  1  :  9. 

21.  A  cavilling  spirit  can  easily  find 
fault  with  Christ,  but  without  reason, 
ver.  21 ;  John  10  :  37,  38. 


138 


LUKE  VI. 


A.  D.  28. 


22.  It  is  a  solemn  truth  that  Jesus 
can  perceive  the  thouglits  of  men,  ver. 
22 ;  Ps.  139  :  4,  5 ;  Heb.  4  :  13. 

23.  By  his  miracles  Jesus  manifested 
and  proved  his  full  power  as  the  Mes- 
siah, ver.  24 ;  John  20  :  30,  31. 

24.  Jesus  can  forgive  sins ;  his  mira- 
cles are  a  proof  of  this  and  of  his  di- 
vinity, yer.  23,  24;  John  10:37,  38; 
Acts  5  :  51 ;  Heb.  9  :  26 ;  Isa.  43  :  25. 

25.  The  commands  of  Christ  are  all 
reasonable.  He  is  ready  to  give  grace 
and  strength  to  do  whatever  he  re- 
quires, ver.  24 ;  Deut.  33  :  25 ;  2  Cor. 
12  :  9 ;  Isa.  41  :  10. 

26.  The  best  evidence  that  our  sins 
are  forgiven  is  the  state  of  our  heart 
and  life,  a  Christ-like  disposition,  and 
a  Christian  walk,  ver.  25  ;  Matt.  7  :  20 ; 
Rom.  8  :  13,  16. 

27.  Christ  is  the  Wonderful — wonder- 
ful in  his  words,  wonderful  in  his  deeds, 
and  wonderful  in  his  saving  power,  ver. 
26 ;  Isa.  9  :  6. 

28.  Jesus  calls  men  from  all  classes 
to  discipleship.  "As  the  loadstone 
attracts  the  iron,  and  the  south  wind 
softens  the  frozen  ground,  so  does 
Christ's  calling  draw  sinners  out  from 
the  world  and  melt  the  hardest  heart." 
— Ryle.  ver.  27  ;  Acts  13  :  2,  46 ;  Rom. 
8  :  30;  9  :  24;  2  Tim.  1  :  9;  1  Pet.  1  :  15. 

29.  Matthew  is  an  example  of  a  bus- 
iness-man turning  to  Jesus,  and  of 
prompt  obedience.  "  Happy  man ! 
You  might  have  spent  your  life  count- 
ing money  and  giving  receipts  and 
laying  up  property  to  be  the  fuel  for 
the  last  fires ;  but  you  gave  yourself  to 
Christ  with  all  your  heart  and  became 
the  historian  of  the  world's  redemp- 
tion."— Nehemiah  Adams,  D.D.  ver. 
28 ;  Acts  2  :  41 ;  19  :  18,  19 ;  24  :  25. 

30.  We  may  associate  with  even  the 
openly  wicked  when  we  would  do  them 
good.  We  ought  not  to  despair  entirely 
of  any  one's  salvation.  He  who  called 
Levi  often  chooses  those  who  seem  the 
most  unlikely  to  become  Christians,  and 
the  farthest  from  the  kingdom  of  God, 
vers.  27-29  ;  ch.  19  :  5;  Acts  17  :  16,  17. 

31.  Moralists  are  still  ofiended  with 
Jesus  for  calling  and  saving  those  who 
are  more  openly  Avicked  than  them- 
selves. Cavilling  indicates  a  depraved 
heart,  ver.  30;  Matt.  23  :  13. 

32.  Clirist  is  the  Physician  of  con- 
si'ious  sinners,  not  of  self-righteous 
hyjjocrites.     Where  there  is  a  sense  of 


sin  there  is  hope,  ver.  31 ;  ch.  18  :  9-14; 
24  :  47. 

33.  Beware  of  hasty  judgments.  Pre- 
judice misconstrues  the  actions  of  others, 
vers.  30-32 ;  Prov.  29  :  20 ;  Acts  23  :  3- 
5 ;  1  Cor.  4  :  3._ 

34.  Fasting  is  good  when  rightly  ob- 
served on  proper  occasions.  Matt.  6  : 
16-18 ;  Joel  2  :  12.  But  when  observed 
as  a  mere  rite,  it  becomes  a  yoke  of 
bondage,  Rom.  14  :  1,  17 ;  2  Cor.  11  : 
20;  Gal.  2  :  4;  4  :  9-11.  The  Phar- 
isaical spirit  is  seen  in  Roman  Catholic 
and  formal  churches,  vers.  33-35. 

35.  Jesus  is  the  bridegroom  of  the 
soul,  bringing  to  it  jov  and  peace,  ver. 
34;  John  3  :  29;  Eph."5  :  25-27. 

36.  In  Christ's  kingdom  we  must  not 
mix  together  things  essentially  dif- 
ferent, as  uniting  church  and  state; 
receiving  believers  and  unbelievers  for 
baptism  and  into  church  fellowship; 
mingling  false  doctrines  and  practices 
with  the  true,  ver.  36 ;  1  Cor.  10  :  20 ;  2 
Cor.  6  :  14-16;  Eph.  5  :  11. 

37.  They  who  would  patch  the  gospel 
with  the  rites  or  ceremonies  of  the  old 
dispensation  lose  sight  of  the  spirit  of 
Christianity,  and  tend  to  formalism  and 
a  slavish  legalism,  ver.  36 ;  Rom.  14  : 
17  ;  Gal.  3  :  2-5. 

38.  Christian  doctrines  and  precepts 
are  not  only  true  and  right  in  them- 
selves, but  in  their  nature  are  fitted  to 
man,  and  adapted  to  his  various  cir- 
cumstances and  wants,  vers.  37,  38 ;  1 
Cor.  3:2;  Heb.  5  :  14. 

39.  Habit  and  prejudice  keep  many 
from  Christ.  But  when  men  know 
Christ  and  his  religion,  they  will  never 
give  them  up  for  any  other,  ver.  39; 
John  6  :  67-69 ;  Rom.  8  :  35-39. 


CHAPTER  VI. 

In  this  chapter  Luke  proceeds  U>  re- 
late the  plucking  of  the  ears  of  grain 
and  the  healing  of  the  withered  hand  on 
the  Sabbath,  with  the  remarks  of  Jesus 
on  the  purpose  and  use  of  the  Sabbath, 
all  resulting  in  increased  and  organized 
opposition  to  him,  vers.  1-11.  The  ap- 
pointment of  the  twelve  apostles  is  nar- 
rated (12-lG);  the  attendance  of  great 
multitudes  and  the  healing  of  many  who 
were  sick  or  possessed  with  devils  (17- 
19) ;  after  which  Jesus  delivers  the  ser- 
mon on  the  plain,  20-49. 


A.  D.  28. 


LUKE  VI. 


139 


Jesus  vindicates  his  disciples  in  plucking  grain,  and  himself 
it.,  healing  on  the  sabbath. 

VI,     AND  ^it  came  to  pass  on  the  second  sabbath  after  *^}- 12. 1 ;  Mk.  2 
the  first,  that  he  went  through  the  corn  fields ;  and      ^"*' 


1-5.  The  Disciples  Pluck  the 
Ears  of  Grain  on  the  Sabbath.— 
Another  ground  of  pharisaic  opposition 
to  Jesus  is  presented — supposed  viola- 
nou  of  the  law  of  the  Sabbath.  The 
Pharisees  censure  the  disciples ;  Jesus 
fiefends  tliem.  About  a  month,  proba- 
bly, intervened  between  this  and  the 
last  event.  Matthew's  feast  probably 
occurred  a  little  before,  and  the  pluck- 
ing the  ears  of  grain  a  little  after,  the 
second  passover  of  our  Lord's  public 
ministry.  Jesus  and  his  disciples  may 
have  been  returning  to  Galilee,  and  a 
little  distance  from  some  village  where 
there  was  a  synagogue.  The  passover, 
A.  D.  28,  commenced  March  29th,  Matt. 
12:1-8;  Mark  2:23-28.  Matthew's 
account  is  the  fullest ;  Luke's  is  briefest. 
Each  evangelist  gives  evidence  of  an 
independent  narrative. 

1.  The  second  sabbath  after  the 
first.  The  second-first  Sabbath.  The 
Greek  word  translated  second-first  is 
wanting  in  some  ancient  manuscripts, 
but,  upon  the  whole,  is  to  be  regarded  as 
a  true  reading.  It,  however,  occurs  no- 
where else,  and  hence  its  exact  meaning 
is  not  easily  determined.  What  Sabbath 
is  here  meant  cannot  be  positively 
known.  Its  most  natural  meaning  is 
the  first  Sabbath  of  a  second  series,  and 
hence  Wieseler  supposes  that  the  Jewish 
years  were  reckoned  by  a  series  of  seven, 
and  that  this  was  the  first  Sabbath  in 
the  second  year  of  the  sabbatical  period 
of  seven  years,  or  the  first  Sabbath  in 
Nisac,  the  latter  part  of  March.  In  like 
manner  Rieland  conjectures  that  the 
first  Sabbath  of  the  ecclesiastical  year 
(of  Nisan  as  above)  is  meant  in  distinc- 
tion from  the  first  Sabbath  of  the  civil 
year,  which  began  about  the  latter  part 
of  September.  To  both  of  these  views  it 
may  be  objected :  First,  that  the  first 
part  of  Nisan  was  somewhat  early  for 
plucking  tlie  ears  of  grain.  Secondly, 
that  the  Pharisees  would  in  all  proba- 
bility have  censured  the  disciples  for 
doing  that  which,  according  to  the  tra- 
ditions, was  to  be  regarded  as  harvest 
work,  and  which  was  unlawful  before 


the  presentation  of  the  first-fruits  of  the 
barley  harvest  on  the  16th  day  of  Ni- 
san, which  was  the  second  day  of  the 
passover.  It  seems,  therefore,  better  to 
regard  this  plucking  of  grain  as  occur- 
ring on  some  Sabbath  after  the  second 
day  of  the  passover,  on  which  the  bar- 
ley harvest  began.  The  wheat  harvest 
commenced  three  or  four  weeks  later, 
continuing  in  some  portions  of  Palestine 
into  the  early  part  of  June. 

It  has,  therefore,  been  more  common 
to  explain  as  follows :  The  fifteenth  of 
Nisan  was  the  first  day  of  unleavened 
bread,  or  the  passover,  a  day  of  rest,  or 
a  ceremonial  Sabbath,  Lev.  23  :  6,  7  ; 
on  the  morrow,  the  16th  of  Nisan,  the 
sheaf  of  first-fruits  was  to  be  jjresented. 
Lev.  23  :  10, 11 J  and  from  this  day  was 
to  be  counted  seven  full  weeks  to  the 
day  of  Pentecost,  Lev.  23  :  15, 16.  Now 
the  Sabbath  here  mentioned  is  supposed 
to  be  the  first  in  regard  to  the  series 
which  was  to  introduce  tlie  Pentecost, 
but  second  in  regard  to  the  first  day,  or 
Sabbath,  of  unleavened  bread.  It  is 
to  be  taken  as  the  Sabbath  following 
that  mentioned  in  John  5  :  9, 10.  Jesus 
may  have  Iiurried  away  from  Jerusalem 
on  account  of  the  persecution  of  the 
Jews,  John  5  :  16-18. 

While  the  latter  view  may  be  the 
best,  two  others  may  be  suggested  as 
having  some  degree  of  probability : 
First,  tliat  the  Sabbath  here  intended 
was  the  first  of  the  second  month ;  or, 
second,  that  the  words  here  mean  "  the 
second  Sabbath  after  the  first "  Sabbath 
of  unleavened  bread.  Other  views  seem 
to  me  less  deserving  of  notice.  Com- 
pare author's  Harmony,  |  47. 

Went  through  the  corn  fields. 
Literally,  soit'«,_^eWs;  fields  of  grain,  of 
wheat,  or  barley.  lie  went  along,  going 
a  short  distance  to  some  place,  through 
the  standing  grain,  probably  by  a  foot- 
path which  may  have  bounded  the  un 
enclosed  field,  the  grain  being  within 
reach.  "  The  practice  of  leaving  the 
fields  of  difierent  proprietors  unenclosed, 
or  sejiarated  only  by  a  narrow  foot-path, 
explains  other  Scripture  statements  f« 


140 


LUKE  VI. 


A.  D.  28 


his  disciples  plucked  the  ears  of  corn,  and  did  eat, 

2  rubhing  ihem  in  their  hands.     And  certain  of  the 

Pharisees  said  unto  them,  Why  do  ye  that  *  which  is   "^o'.F',?'''  ^"^ 

3  not  lawful  to  do  on  the  sabbath  days  ?   And  Jesus  an-         '     '    ' 
swering  them  said,  have  ye  not  read  so  much  as  this, 

'what  David  did,  when  himself  was  an  hungered,  and   'i  Sam.  21.  6. 

4  they  which  were  with  him ;  how  he  went  into  the 
house  of  God,  and  did  take  and  eat  the  showbread. 


allusions.  ...  In  this  way  we  may  un- 
derstand the  Saviour's  passing  with  his 
dificiples  through  the  corn  iields  on  tlie 
Sabbath.  Instead  of  crossing  the  fields 
and  trampling  down  the  grain,  they  no 
doubt  followed  one  of  these  paths  be- 
tween the  fields,  where  the  grain  stood 
within  their  reach.  The  object  being  to 
ajjpease  their  hunger,  the  '  plucking  of 
the  ears  of  corn  to  eat '  was  not,  accord- 
ing to  Jewish  ideas,  a  violation  of  the 
rights  of  property,  nor  was  it  for  that 
that  the  Pharisees  complained  of  the 
discijiles,  but  for  breaking  the  Sabbath." 
— Dr.  Hackett,  Am.  Ed.  Dr.  Smith's 
Dictionary  of  the  Bible,  p.  820. 

His  disciples  plucked  .  .  .  did 
eat,  rubbing  them  iu  their  hands. 
Jesus  ajjpears  not  to  have  eaten.  He 
was  so  occupied  with  his  great  work  as 
to  be  insensible  to  hunger.  Luke  alone 
specifies  the  rubbing  of  the  grain  be- 
tween the  hands,  so  as  to  clear  it  of 
chafif.  This  act,  with  the  plucking,  the 
Pharisees  regarded  as  a  kind  of  reaping 
and  a  violation  of  the  Sabbath.  The 
law  allowed  them  to  pluck  the  grain  to 
appease  hunger,  but  not  to  apply  the 
sickle  to  another  man's  standing  grain, 
Deut.  23  :  25.  The  custom  still  prevails 
in  Palestine.  "  So  also  I  have  often  seen 
my  muleteers,  as  we  passed  along  the 
wlieat  fields,  pluck  off  ears,  rub  them 
in  their  hands,  and  eat  the  grains  un- 
roasted,  just  as  the  apostles  are  said  to 
have  done." — Dr.  Thomson,  The  Land 
and  the  Book,  vol.  ii.,  p.  510.  The  dis- 
ciples were  liis  personal  attendants — 
probably  Andrew,  Peter,  James,  John, 
Matthew,  and  others. 

2.  Said  to  them.  To  then  should 
be  omitted,  according  to  the  best  crit- 
ical authorities.  According  to  Matthew 
and  Mark,  the  Pharisees  .speak  to  Jesus ; 
but  according  to  Luke,  they  speak  more 
directly  to  the  disciples,  ft  is  perfectly 
natural  to  suppose  that  they  spoke  to 
both.     Why   do  ye,   etc.     Implying 


censure.  It  is  to  be  observed  that  the 
Pharisees  object  not  to  the  plucking, 
but  to  the  time  of  doing  it.  It  was 
probably  after  the  ofiering  of  the  first- 
fruits — generally  a  sheaf  of  barley  at 
the  passover,  as  that  was  the  first  grain 
reaped.  Had  it  been  before  the  pass- 
over,  doubtk'ss  the  punctilious  Phari- 
sees would  have  objected  on  that  ground 
also. 

Not  lawful  .  .  .  sabbath  days, 
or  Sabbath.  Unlawful  according  to 
their  traditions,  by  whicli  they  had 
loaded  this  day  of  rest  with  grievous 
restrictions,  raising  the  letter  over  the 
spirit,  and  making  formal  acts  take  the 
place  of  spiritual  observances.  Accord- 
ing to  the  rabbins,  "  he  that  reaps  on 
the  Sabbath  ever  so  little  is  guilty,  and 
plucking  ears  of  grain  is  a  kind  of 
reaping."  Their  rule  also  forbade  rub- 
bing them,  although  if  rubbed  before, 
the  chaff  might  be  blown  from  the 
hand  on  the  Sabbath  and  the  grain 
eaten.  According  to  Philo,  the  rest  of 
the  Sabbath  extended  even  to  plants, 
and  it  was  not  lawful  to  cut  a  plant,  a 
branch,  or  so  much  as  a  leaf. 

3.  Jesus  replies  first  by  referring 
them  to  Avhat  David  did,  whom 
they  regarded  as  an  eminent  servant  of 
God,  from  which  it  could  be  inferred 
what  it  was  lawful  to  do  under  similar 
circumstances.  An  hungered,  etc. 
See  1  Sam.  21  :  1-6.  He  puts  the  case 
strongly  and  as  a  matter  of  surprise 
that  they  should  not  understand  and 
act  upon  the  principle  involved.  Ha .  e 
ye  not  read  so  much  as  this  ?  Have 
ye  not  read  this,  or  even  this? 

4.  A  continuation  of  the  statement 
of  what  David  and  his  men  did,  show- 
ing that  tlie  letter  of  the  law  must  give 
way  to  the  law  of  necessity,  ana  hence 
that  it  was  lawful  to  do  works  of  real 
necessity,  such  as  appeasing  hunger 
on  the  Sabbath.  Into  the  house  of 
God,  the  tabernacle,  which  was  then 


A.  D.  28. 


LUKE  VI. 


141 


and  gave  also  to  them  tliat  were  with  him  ;  ^ which  it   ^^^-  24- 9- 
is  not  lawful  to  eat  but  for  the  priests  alone?     And 
he  said  unto  them,  That  the  Sou  of  man  is  Lord  also 
of  the  sabbath. 

'' And  it  came  to  pass  also  on  another  sabbath,  that   ''Mt- 12.9;  Mk.  3 
he  entered  into  the  synagogue  and  taught :  and  there      s'  inhri  «  ik 
was  a  man  whose  right  hand  was  withered.     And  the 


3;  John  9.  16. 


located  at  Nob,  a  place  a  little  north  of 
Jerusalem,  and  within  sight  of  it,  Isa. 
10:32.  Did  take  and  eat  the  show- 
bread.  Simply  took  and  ate,  there 
being  no  emphasis  in  the  original  de- 
manding did.  The  shoiv-bread,  the  bread 
set  forth,  exhibited  on  a  table  in  the  holy 
place ;  first  in  the  tabernacle,  afterward 
in  the  temple.  It  was  set  before  Jehovah 
(Ex.  25  :  30),  and  called  in  Hebrew 
bread  of  face  or  presence — that  is,  of  the 
divine  presence — and  probably  symbol- 
ized God's  presence  with  his  people  as 
their  sustenance,  strength,  and  suj^port. 
It  con.sisted  of  twelve  loaves,  which 
were  changed  every  .Sabbath,  when  the 
old  was  eaten  by  the  priests,  Lev.  24 :  59. 
It  also  seems,  from  1  Sam.  21  :  6,  that 
the  bread  had  just  been  changed,  and 
hence  that  David  and  his  men  ate  it  on 
the  Sabbath,  which  makes  reference  and 
argument  even  more  pertinent.  Thus, 
Jesus  shows  by  the  examijle  of  David, 
whom  all  regarded  as  an  eminent  ser- 
vant of  God,  that  things  which  are  un- 
lawful may  be  done  under  the  law  of 
necessity  and  self-preservation. 

At  this  point  Matthew  (12  :  5-7)  pre- 
sents a  second  and  third  argument,  the 
one  derived  from  the  labors  of  the 
priests  in  the  temple  on  the  Sabbath, 
and  the  other  from  the  prophet  Hosea 
(6  :  6),  who  declares  that  God  desires 
not  mere  external  observances,  but  the 
inward  outgushing  of  kindness  and  love, 
which  is  the  true  sacrifice  in  spirit  and 
of  the  heart. 

Passing  over  these,  Mark  (2  :  27)  pre- 
sents an  argument  not  recoi'ded  by  either 
Matthew  or  Luke,  that  the  Sabbath  was 
designed  for  the  good  of  man:  "The 
Sabbath  was  made  for  man,  and  not  man 
for  the  Sabbath." 

5.  The  final  and  crowning  argument, 
growing  out  from  the  one  just  stated, 
and  founded  upon  the  relation  of  the 
Sabbath  to  Christ.  Therefore;  rather, 
to  that,  as  a  consequence  of  the  great 
principle  he  had  just  uttered.     The 


Son  of  man.  The  Messiah,  indicat- 
ing, notwithstanding  his  divinity,  hi.s 
true  humanity,  his  oneness  with  the 
human  race  and  its  Head.  See  on  ch. 
5  :  24.  Lord  also  of  the  sabbath. 
Since  he  has  come  in  human  nature  to 
redeem  man,  and  all  things  pertaining 
to  the  human  race  are  committed  to  him 
as  its  Head,  he  is  emjihatically  the  Lord 
of  the  Sabbath,  which  was  made  for 
man's  benefit.  He  is  indeed  Lord  of 
things  in  general  pertaining  to  his  king- 
dom, but  ALSO  of  the  Sabbath.  As 
Mediator,  Redeemer,  and  Sovereign, 
he  presides  over  it  and  controls  it. 
Thus,  Jesus  asserted  before  these  Phar- 
isees his  authority  over  the  Sabbath. 
His  disciples  were  not  to  be  condemned 
by  their  interpretation  of  the  law  and  by 
their  traditions,  but  were  siibject  to  his 
directions  as  the  Messiah  and  Lord  of 
the  Sabbath. 

6-11.  Jesus  Heals  a  withered 
Hand  on  the  Sabbath.  By  precept, 
example,  and  miracle  Jesus  gives  a 
further  exposition  of  the  law  of  the 
Sabbath.  Opposition  takes  an  organ- 
ized form,  and  more  directly  against 
him.  Matt.  12  :  9-14;  Mark  3  :  1-6. 
The  three  narratives  are  about  equally 
full,  each  having  some  pai'tietilars  of  its 
own.  Luke  is  circumstantial  and  vivid ; 
the  scene  seems  passing  before  you 

6.  Luke  alone  gives  us  a  note  of  time, 
on  another  sabbath,  probably  the 
next  Sabbath  after  the  plucking  the 
ears  of  grain.  Notwithstanding  the  op- 
position, he  entered  the  synagogue 
and  taught.  See  on  ch.  4  :  15.  Where 
is  not  mentioned.  Probably  in  Galilee 
and  at  Capernaum.  Whose  right 
hand  was  withered.  Luke  alone 
states  that  it  was  his  right  hand.  The 
disease  was  the  drying  up  or  the  pining 
away  of  the  hand,  with  the  loss  of  the 
power  of  motion.  It  was  similar  to  that 
with  which  Jeroboam  was  afflicted,  1 
Kings  13  :  4-6.  It  may  have  been  from 
paralysis,  or  from  a  defect  in  receivin^^ 


142 


LUKE  VI. 


A.  D.  28. 


scribes  and  Pharisees  watched  him,  whether  he  would 

heal  on  the  sabbath  day;  'that  they  might  find  an    'Jer.  20.  lo. 

8  accusation  against  him.   But ''he  knew  their  thoughts,   ^p^-  ^44.  21 ;  job 
and  said  to  the  man  which  had  the  withered  hand, 

Eise  up,  and  stand  forth  in  the  midst.     And  he  arose 

9  and  stood  forth.  Then  said  Jesus  unto  them,  I  will 
ask  you  one  thing ;  is  it  lawful  on  the  sabbath  days 
to  do  good,  or  to  do  evil  ?  to  save  life,  or  to  destroy 

10  it?    And  looking  round  about  upon  them  all,  he  said 


nourishment  from  the  body,  and  was 
considered  incurable. 

7.  The  scribes  and  Pharisees 
watched  him  closely,  with  bad  intent. 
Compare  Luke  14  :  1  and  Acts  9  :  24, 
where  the  same  Greek  verb  is  iised. 
They  were  watching  him  maliciously. 
The  growth  of  opposition  is  seen  in  that 
they  now  watch  intently  for  an  occasion 
of  censure.  They  may  have  thought 
Miat  he  would  heal  him  on  the  Sab- 
bath, from  his  readiness  to  do  good, 
and  from  what  he  had  already  taught 
regarding  the  Sabbath,  vers.  1-5. 
Might  find  accusation  against 
him,  not  merely  to  the  people  but  to 
the  local  authorities,  who  were  doubt- 
less present  and  identical  with  the 
rulers  of  the  synagogues,  ver.  11;  Mark 
3:6. 

8.  He  knew  their  thoughts.  An 
evidence  of  Christ's  divinity,  which  the 
evangelists  do  not  stop  to  prove,  but 
take  for  granted.  So  God's  existence  is 
treated  in  the  Old  Testament.  Rise 
up,  and  stand  forth  in  the  midst. 
Doubtless  he  was  called  forth  to  a  con- 
spicuous position.  Matthew  (12  :  10) 
omits  this,  but  relates  that  they  ask 
him,  "  Is  it  lawful  to  heal  on  the  Sab- 
bath ?"  Knowing  their  thoughts,  he 
called  the  man  forth,  when,  seeing  his 
intention,  they  may  have  asked,  "  Is  it 
lawful,"  etc.  Jesus  makes  the  misery 
and  the  healing  of  the  man  conspicuous, 
vet  he  perfonus  the  cure  with  a  word, 
ver.  10. 

9.  Is  it  lawful  to  do  good?  etc. 
An  answer  not  only  to  their  thoughts, 
which  he  knew,  but  also  to  their  ques- 
tion (Matt.  12  :  10),  which  may  be  im- 
plied in  the  words,  I  will  ask  you 
one  thing,  or  what  is  lawful?  etc. 
See  note  on  preceding  verse.  Some 
take  to  do  good  or  to  do  evil  in  a  general 
sense ;  others  in  a  particular  sense, 
meaning  to  benefit  or  to  injure.      The 


former,  I  think,  is  preferable.  Jesus 
first  asks  in  regard  to  doing  good  or 
evil  generally  on  the  Sabbath,  and  then 
descends  to  a  particular  case,  to  save 
life  or  to  destroy  it.  It  is  not  un- 
likely that  Jesus  intended  some  refer- 
ence, not  only  to  what  he  was  doing, 
but  also  to  the  designs  of  the  scribes 
and  Pharisees  against  him.  Is  it  lawful 
to  do  good  and  save  life  on  the  Sabbath, 
as  I  am  doing,  or  to  do  evil  and  kill,  as 
you  purpose  to  do  to  me  ?  The  question, 
however,  involved  a  principle.  Doing 
good  and  saving  life  is  becoming  the 
Sabbath,  rather  than  doing  evil  and 
destroying  life,  and  especiallv  are  we  to 
choose  the  former  when  there  is  an 
alternative  between  the  two.  He  who 
neglects  to  do  good  or  save  life  when  he 
can  do  so  is  justly  held  accountable  for 
the  loss  sustained,  Prov.  24  :  11,  12; 
Ezek.  33  :  6.  Mark  (3  :  4)  says,  "  They 
held  their  peace ;"  for  it  was  evident 
that  it  was  "  lawful  to  do  well  on  the 
Sabbath,"  Matt.  12  :  12.  They  were 
also  self-condemned;  they  were  the 
Sabbath-breakers.  Compare  eh.  13  : 
14-17  ;  14  :  2-6. 

10.  Both  Mark  and  Luke  omit  at  this 
point  the  parabolic  reference  to  a  sheep 
fallen  into  a  pit,  recorded  in  Matt.  12  : 
11,12.  Liooking  round  about  upon 
them  all.  About  is  superfluous.  Luke 
alone  gives  the  strong  and  expressive 
word  all.  Mark  (3  :  5),  who  is  here  the 
fullest  and  most  vivid,  says  that  Jesus 
looked  round  upon  them  "  with  anger,' 
holy  indignation,  "  being  grieved  for  th 
hardness  of  their  hearts." 

Having  silenced  his  opposers,  Jesus 
proceeds  at  once  to  perform  the  miracle. 
The  wisdom  of  Jesus  is  seen  here,  simi- 
lar to  that  in  the  healing  of  the  para- 
lytic, ch.  5  :  22-26 ;  see  ch,  5  :  24.  He 
also  performs  the  miracle  without  any 
bodily  effort,  or  any  word  except  the 
command.  Stretch  forth  thy  hand. 


A.  D.  28. 


LUKE  VI. 


143 


unto  the  inau,  Stretch  forth  tliy  hand.     And  he  did 
so:    and  his  hand  was  restored  whole  as  the  other. 

11  And  they  were  filled  with  madness:  and  communed 
one  with  another  what  they  might  do  to  Jesus. 

Jesus  chooses  the  twelve  apostles  ;  a  great  multitude  follow 
him. 

1 2  '  And  it  came  to  pass  in  those  days,  that  he  went  out 
into  a  mountain  to  pray,  "  and  continued  all  night  in 


iMt.  10.  1;  Mk.  3 
13 ;  Mt.  14.  23. 

">  Ge.  32.  24-26 ;  Pa, 
22.  2  ;  Col.  4.  2. 


His  adversaries,  therefore,  could  not 
charge  him  with  laboring  on  the  Sab- 
bath. Some  suppose  the  miracle  per- 
formed before  uttering  a  word,  and  that 
Jesus  commanded  him  to  stretch  forth 
the  hand  as  an  evidence  of  its  restora- 
tion. It  is  better,  however,  to  suppose 
that  the  healing  took  place  immediately 
upon  Jesus  uttering  the  command  and 
the  man  making  the  effort  to  obey. 
The  faith  of  the  man  is  thus  brought 
into  its  natural  relation  to  his  obedience 
and  his  cure.  It  is  also  in  harmony 
with  the  declaration  which  follows,  and 
his  hand  was  restored.  Whole  as 
the  other  should  be  omitted,  accorcUng 
to  the  best  manuscripts.  The  words  are 
found  in  Matthew's  account.  Matt.  12  : 
13.  The  incident  affords  a  good  illus- 
tration of  faith.  Christ  gave  the 
strength ;  the  man  believed,  and  in  obe- 
dience to  Christ's  command  stretched 
forth  his  hand.  So  in  regard  to  every 
divine  command  we  should  believe 
and  act ;  all  needed  help  will  be  given. 
Jesus  thus  showed  his  power  over  dis- 
ease, and  gave  a  practical  proof  of  the 
correctness  of  his  teachings  regarding 
the  Sabbath.  It  was  one  of  his  greatest 
mii'acles. 

11.  The  scribes  and  Pharisees,  bafHed 
with  argument  and  deprived  of  legal 
ground  of  objection,  since  the  miracle 
was  performed  without  outer  action,  are 
filled  with  madness,  with  such  a 
senseless  rage  as  almost  made  them  be- 
side themselves — a  fact  stated  only  by 
Luke,  but  at  least  partly  implied  by 
Matthew  and  Mark. 

Communed  one  with  another, 
and  even  with  the  Herodians,  their 
political  opponents,  Mark  3  :  6.  What 
they  might  do  to  Jesus.  They  were 
uncertain  and  wavering  regarding  what 
they  might  do,  but  the  great  point  was 
"  how  they  might  destroy  him,"  Mark 
1 :6. 


12-19.  Jesus  Retires  to  a  Moun- 
tain AND  SELECTS  TWELVE  APOSTLES. 

Descends  and  Heals  many,  Mark 
3  :  13-19.  We  must  distinguish  be- 
tween their  call  to  discipleship  (John 
1  :  35-45),  their  call  to  be  constant 
attendants,  preachers,  or  evangelists 
(Matt.  4  :  18-22 ;  Mark  1  :  16-20),  and 
their  selection  as  apostles,  here  related. 
After  this  they  were  miraculously  en- 
dowed and  sent  out  on  a  mission  to  the 
Jews  (Matt.  10  :  1-4) ;  see  on  ch.  9  :  1. 
The  two  accounts  are  very  similar. 
Luke  is  the  briefest,  but  alone  records 
that  Jesus  passed  the  night  in  prayer, 
while  Mark  alone  gives  the  reasons  for 
the  appointment  of  the  twelve.  After 
this  account  Luke  relates  that  Jesus 
descended  the  mountain  and  performed 
miracles.    Compare  Mark  3  :  7-11. 

12.  In  those  days.  A  genei-al 
designation  of  the  period  during  which 
the  miracles  just  related  were  wrought, 
and  the  Pharisees  and  others  were  seek- 
ing how  they  might  destroy  him.  Ac- 
cording to  Mark  (3  :  7-12 ;  compare 
Matt.  12  :  15-21),  just  previous  to  this 
Jesus  retired  to  the  Sea  of  Galilee,  fol- 
lowed by  great  multitudes,  where  he 
healed  many,  and  unclean  spirits  ac- 
knowledged his  Sonship.  A  mountain, 
the  mountain,  one  familiarly  so  called. 
There  are  several  mountains  on  the 
west  side  of  the  Sea  of  Galilee.  Some 
regard  the  expression,  the  mountain,  to 
mean  the  highlands,  in  distinction  from 
the  lowlands  on  the  sea-shore.  Into 
the  mountain  is  a  common  expression 
signifying  in  among,  into  the  region  of 
the  mountain.  Thus  in  Mark  13  :  14 
and  Luke  21  :  21,  66,  "flee  into  the 
mountains " —that  is,  in  among  the 
mountains.  Luke  alone  says  that  Jesus 
went  into  the  mountain  to  pray  and 
continued  all  night  in  prayer,  and 
called  his  disciples  to  him  when  it  was 
day.    Luke  takes  special  notice  of  Jesus 


144 


LUKE  VI. 


A.  D.  28 


13  praj'er  to  God.     And  wlieu  it  was  day,  lie  called  unto 

him  his  disciples:   "and  of  them  he  chose  twelve,   "Mt.  lo.  i. 

14  whom  also  he  named  apostles ;  Simon,  ("whom  he  also   "John  i.  42. 


ftt  prayer,  ch.  3  :  21 ;  5  :  16 ;  9  :  18  ;  11  : 
1.  Jesus  resorted  to  special  prayer  be- 
fore great  and  important  events,  eli.  22  : 
41-44;  Mark  6  :  46;  John  11  :  41,  42; 
17  :  1.  One  of  the  greatest  of  his  min- 
istry was  now  approaching.  Its  solem- 
nity, sacred ness,  and  importance  are 
thus  indicated.  He  was  about  to  select 
those  who  were  to  be  pillars  in  his  fu- 
ture church. 

13.  When  it  was  day.  Very  prob- 
ably early  in  tlie  morning.  He  called 
unto  hihi  his  disciples.  Those  who 
had  attended  him  on  his  preaching 
tours,  and  others  who  had  become  his 
professed  followers.  Mark  (3  :  13)  says, 
"He  calleth  whom  he  would."  And 
of  them f  from  the  number  thus  called 
to  him,  he  chose  twelve.  Literally, 
Having  chosen  from  them  twelve,  whose 
names  are  given  in  vers.  14-16,  the 
sentence  in  the  original  closing  with 
ver.  19.  Doubtless  he  selected  the 
twelve,  "ordained"  or  "appointed" 
them,  as  Mark  says,  in  some  solemn  and 
formal  way,  perhaps  by  laying  his  hand 
upon  them  and  invoking  the  divine 
blessing  upon  them.  But  if  it  had 
been  important  for  us  to  know,  it  would 
have  doubtless  been  recoi'ded. 

The  number  twelve  is  significant  and 
frequent  in  Scripture.  It  is  expressive 
of  fulness,  completeness,  and  strength  ; 
and  was  doubtless  intended  to  intimate 
that  he  was  laying  the  foundations  of  a 
new  organization,  of  which  he  himself 
was  head  and  the  chief  corner-stone. 
Thus  there  were  the  twelve  tribes  of 
Israel;  the  t^velve  stones  of  the  Urim 
and  Thummim  on  the  breast-plate  of 
the  high  priest  (Ex.  28  :  17-21) ;  twelve 
loaves  of  show-bread  (Lev.  24  :  5-f<) ; 
the  altar  and  twelve  pillars  which 
Moses  erected  by  Mount  Sinai  (Ex.  24  : 
4) ;  the  altar  of  twelve  stones  by  Elijah 
(1  Kings  18  :  31);  the  new  Jerusalem 
with    twelve    foundation    stones.   Rev. 

21  :  14.  Tlie  persons  thus  appointed 
were  called  apostles — that  is,  persons 
sent  forth ;  Christ  is  thus  named  in  Heb. 
3  :  1 — and  are  thus  styled  more  fre- 
quently by  Luke  than  by  the  other 
evangelists,   ch.  9:10;   11:49;   17:5; 

22  :  14;  24  ■.  10.     Matthew  (10  :  2)  and 


Mark  (6  :  30)  only  one  each,  John  not 
at  all.  They  are  more  commonly  called 
in  the  Gospels  the  twelve  (Mark  4  :  10; 
6  :  7),  or  the  twelve  disciples  (Matt.  20  : 
17),  or  simply  disciples,  ch.  9  :  12.  Mark 
(3  :  14)  gives  the  reason  of  their  selec- 
tion, "that  they  sliould  be  with  Lim 
and  that  he  might  send  them  fortli  to 
preach,  and  to  have  power  to  liea] 
sicknesses  and  to  cast  out  devils."  They 
were  to  be  constant  personal  attendants 
as  learners  and  witnesses.  They  were 
to  learn  by  his  example  as  well  as  by 
his  public  and  private  discourses ;  they 
were  to  be  witnesses  of  his  life,  death, 
and  resurrection,  and  thus  prepared  to 
carry  out  his  work  after  his  dei^arture. 
They  were  now  disciples  or  learners; 
but  after  the  descent  of  the  Holy  Spirit 
they  are  called,  in  the  Acts  and  Epis- 
tles, apostles,  never  disciples.  The 
qualifications  for  their  office  were  four : 

(1.)  They  had  seen  the  Lord  and 
been  eye  and  ear  witnesses  of  what  they 
testified  to  the  world,  John  15  :  27 ; 
Acts  1  :  8,  21,  22;  1  Cor.  15  :  8;  9:1; 
Acts  22  :  14,  15. 

(2.)  They  were  called  and  chosen  to 
that  office  by  Christ  himself,  Luke  6  : 
13 ;  Gal.  1  :  1. 

(3.)  They  were  infallibly  inspired  for 
their  work,  John  16  :  13 ;  1  Cor.  2  :  10 ; 
Gal.  1  :  11,  12. 

(4.)  They  were  to  work  miracles  in 
evidence  of  their  divine  commission, 
Mark  3  :  14;  16  :  20;  Acts  2  :  43. 
From  the  above  it  is  evident  they  would 
have  no  successors. 

14.  Four  catalogues  of  the  apostles 
are  given  in  the  New  Testament,  which, 
with  their  connectives,  are  j^resented  in 
the  table  below  {p.  145). 

From  this  it  appears  that  each  cata- 
logue is  divided  into  three  classes,  the 
names  of  which  are  never  interchanged, 
and  each  class  headed  by  a  leading  name. 
Thus  Peter  heads  the  first  class,  Philip 
the  second,  James  the  third,  and  Judas 
Iscariot  stands  the  last,  except  in  the 
Acts,  where  his  name  is  omitted  be- 
cause of  his  apostasy  and  death.  Notice 
the  connective  And,  by  which  Mat- 
thew enumerates  the  apostles  two  by 
two,  in  pairs ;  Mark  and  Luke  one  by 


A.  D.  28. 


LUKE  VI. 


145 


named  Peter,)  and  Andrew  his  brother,  James  and 


one,  individually;  and  Luke  in  the 
Acts,  mixedly.  Even  such  small  dif- 
ferences go  to  show  the  independent 
origin  of  the  Gospels. 


And  Simon,  whom  he  also 
named  Peter.  Simon  is  contracted 
fi-om  Simeon,  and  means  hearkening ; 
Peter  signifies    a  stone,   equivalent  to 


Matthew  10 : 2. 

IUrk  3  :  16. 

Luke  6 :  14. 

Acts  1 :  13. 

I 

2 
3 
4 

Simon  Peter, 
And  Andrew, 

James,  son  of  Zeb- 
edee, 
And  John. 

Simon  Peter, 
And  James,  son  of 

Zebedee, 
And  John, 

And  Andrew. 

Simon  Peter, 
And  Andrew, 

And  James, 

And  John. 

Peter, 
And  James, 

And  John, 

And  Andrew. 

6 

6 

7 
8 

Philip, 

And  Bartholomew, 

Thomas, 

And  Matthew. 

And  Philip, 
And  Bartholomew, 
And  Matthew, 
And  Thomas. 

And  Philip, 
And  Bartholomew, 
And  Matthew, 
And  Thomas. 

Philip, 
And  Thomas, 
Bartholomew, 
And  Matthew. 

9 

10 
U 
12 

James,  son  of  AI- 

pheus. 
And  Lebbeus  Thad- 

deus, 
Simon  the  Canaan- 

ite. 
And  Judas  Iscariot. 

And  James,  son  of 

Alpheus, 
And  Thaddeua, 

And  Simon  the  Ca- 

naanite. 
And  Judas  Iscariot. 

James,  son  of  Al- 
pheus, 
And  Simon  Zelotee, 

And  Judas,  brother 

of  James, 
And  Judas  Iscariot. 

James,  son  of  Al- 
pheus, 
And  Simon  Zeletes, 

And  Judas,  brother 
of  James. 

the  Aramaic  Cephas,  first  given  him  as 
a  surname  at  his  introduction  to  Jesus, 
John  1 :  42.  Jesus  doubtless  repeated  the 
name  at  this  time ;  Peter  was  the  name 
by  which  he  was  generally,  though  not 
always  (Acts  15  :  14),  designated  as  an 
apostle.  It  was  given  him  in  allusion 
to  his  hardy  character,  noted  for  de- 
cision and  boldness,  and  to  the  con- 
spicuous position  he  should  hold  among 
the  apostles,  in  subordination  to  Christ, 
as  one  of  the  great  foundations  of  the 
church,  Eph.  2  :  20;  Rev.  21  :  14. 

Not  only  is  the  name  significant,  but 
iilso  its  position  at  the  head  of  the  four 
catalogues  of  the  apostles.  He  was 
among  the  first  who  recognized  Jesus 
as  the  Messiah  (John  1  :  40-42),  and 
with  Andrew,  his  brother,  the  first 
called  to  be  a  constant  attendant  of  Jesus, 
Mark  1  :  16-18.  He  was  spokesman  of 
the  apostles,  as  in  Matt.  16  :  16,  and 
the  chief  speaker  on  the  day  of  Pen- 
tecost. He  was  also  the  first  to  carry 
the  gospel  to  the  Gentiles,  Acts  ch.  10. 
Thus  Peter  may  be  said  to  have  opened 
the  kingdom  of  heaven  to  both  Jews 
13 


and  Gentiles.  But  though  prominent 
and  foremost  amongst  the  apostles,  he 
was  not  over  them  nor  above  them. 
That  he  had  no  superiority  of  rank  is 
evident  from  1  Pet.  5:1,  where  he 
describes  himself  as  "  a  fellow-elder," 
and  from  the  fact  that  Paul  in  Gal.  2  : 
7-9  speaks  of  him  as  one  of  the 
"pillars"  together  with  James  and 
John,  and  compares  him  as  an  apostle 
to  the  circumcision  to  himself  as  an 
apostle  to  the  uncircumcision,  and 
rebukes  him  as  an  equal.  That  the 
apostles  were  all  equal  in  rank  appeara 
from  Matt.  IS  :  18;  19  :  27,  28;  20  :  25, 
26,  28  ;   23  :  8 ;   John   20  :  21-23 ;   Acts 

1  :  8. 

The  most  we  know  of  Peter  is  derived 
from  the  Gospels  and  the  Acts  of  the 
Apostles.  The  latter  book  traces  him 
to  the  council  at  Jerusalem.  After 
this  he  was  with  Paul  at  Antioch  (Gal. 

2  :  11),  labored  at  Corinth  (1  Cor.  1:2; 

3  :  22),  and  at  Babylon,  where  he  wrote 
his  first  Epistle,  1  Pet.  5 :  13.  According 
to  a  tradition  which  may  be  considered 
in  the  main  reliable,  he  visitecT  Rome 


146 


1.UKE  VI. 


A.  D.  2& 


15  Jolin,  Philip  and  Bartholomew,  Matthew  and  Thomas, 


m  the  last  year  of  his  life,  and  suffered 
martyrdom  by  crucifixion  under  the 
reign  of  Nero. 

Andrew  was  a  name  of  Greek  origin, 
and  was  in  use  among  the  Jews.  It  is 
derived  from  a  word  that  means  man, 
and  may  have  been  apjilied  to  him  on 
S'CCount  of  his  manly  spirit.  He  be- 
longed to  Bethsaida  (John  1  :  44),  and 
was  a  disciple  of  John  the  Baptist,  and 
had  the  honor  of  leading  his  brother 
Peter  to  Christ,  John  1  :  40,  41.  He  re- 
sided afterward  at  Capernaum,  Mark 
1  :  29.  He  appears  in  connection  with 
feeding  the  five  thousand  (John  6  :  8), 
afterward  as  the  introducer  of  certain 
Greeks  to  Jesus  (John  12  :  22),  and  also, 
with  Peter,  James,  and  John,  asking 
concerning  the  destruction  of  the  tem- 

Ele,  Mark  13  :  3.  Of  his  subsequent 
istory  and  labors  nothing  is  certainly 
known.  Tradition  assigns  Scythia, 
Greece,  and  Thrace  as  the  scenes  of  his 
ministry.  He  is  said  to  have  been  cru- 
cified at  Patrfe,  in  Achaia,  on  a  cross  in 
the  shape  of  X,  which  is  therefore  called 
St.  Andrew's  cross. 

James,  the  son  of  Zebedee.  The 
name  is  the  same  as  Jacob,  meaning 
tupplanter.  It  is  ajjplied  to  three  per- 
sons in  the  New  Testament.  This  is 
James  the  Greater  or  elder,  and  is  never 
mentioned  in  the  New  Testament  apart 
from  John  his  brother.  They  were  se- 
lected with  Peter  to  witness  the  restora- 
tion of  Jairus'  daughter  (ch.  8  :  51 ),  the 
transfiguration  (ch.  f)  :  28),  and  the  ag- 
ony in  Gethsemane,  Mark  14 :  33.  James 
was  the  first  martyr  among  the  apostles, 
being  slain  with  the  sword  by  Herod 
Agrippa  I.,  Acts  12  :  2. 

John,  whose  name  means  graciously 
given  by  Jehovah,  was,  next  to  Peter,  the 
most  noted  of  the  twelve,  and  charac- 
terized by  a  wonderful  mingling  of 
gentleness  and  firmness.  He  belonged 
to  a  family  of  influence,  as  is  evident 
from  his  acquaintance  with  the  family 
of  the  high  priest  (John  18  :  15),  and 
was  in  easy  circumstances,  since  he  be- 
came responsible  for  the  maintenance 
of  his  Lord's  mother,  John  19  :  26,  27. 
After  the  ascension  of  Jesus  he  resided 
at  Jerusalem.  About  A.  D.  65  he  re- 
moved to  Ephesus,  and  for  many  years 
labored  in  Asia  Minor.     He  survived 


all  the  apostles,  and  died  at  Ephesua 
about  A.  D.  100,  being  then,  according 
to  Epiphanius,  ninety-four  years  old, 
but  according  to  Jerome  a  hundred. 
James  and  John  were  surnamed  "  Boa- 
nerges," the  sons  of  thunder,  Mark  3 :  17 

Philip.  A  name  of  Greek  origin, 
meaning  lover  of  horses.  He  was  a 
native  of  Bethsaida,  a  disciple  of  John 
the  Baptist,  and  called  by  our  Lord  the 
day  after  the  naming  of  Peter,  John  1  : 
43.  He  is  mentioned  in  connection  with 
feeding  the  five  thtusand,  as  introdu- 
cing, with  Andrew,  certain  Greeks  to 
Jesus,  and  as  asking,  after  the  Last  Sup- 
per, "  Lord,  show  us  the  Father  and  it 
sufBceth  us,"  John  6:5-7;  12  :  21 ;  14  : 
8-10.  Of  the  labors  and  death  of  Philip 
nothing  is  certainly  known.  A  tradi- 
tion says  that  he  preached  the  gospel 
in  Phrygia  and  suffered  martyrdom. 
He  doubtless  had  also  a  Hebrew  name. 

Bartholomew.  The  Hebrew  form 
is  Bar-Tholmai,  or  son  of  Tholmai,  the 
latter  meaning  rich  in  fun-oivs,  or  ctilti- 
vatcd  fields,  the  whole  name  implying, 
as  some  suppose,  rich  fruit.  It  is  the 
patronymic,  as  is  generally  supposed, 
of  Nathaniel  of  Cana  of  Galilee.  In  the 
first  three  Gospels  Philip  and  Barthol- 
omew are  constantly  named  together, 
and  Nathaniel  is  nowhere  mentioned ; 
while  in  the  fourth  Gospel  Philip  and 
Nathaniel  are  similarly  combined,  but 
nothing  is  said  of  Bartholomew,  John 
1  :  45 ;  21  :  2.  According  to  tradition, 
he  labored  in  India  (Arabia  Felix  is 
sometimes  called  India  by  the  an- 
cients), and  was  crucified  either  in  Ar- 
menia or  Cilicia. 

15.  Matthew  was  also  called  Levi 
the  son  of  Alpheus.  See  on  ch.  5  :  27, 
His  residence  was  at  Capernaum,  and 
his  profession  a  publican.  His  great 
humility  is  shown  by  styling  himself  in 
his  Gospel  "Matthew  the  publican" 
(Matt.  10  :  3),  in  his  comparative  si- 
lence in  regard  to  leaving  all  and  fol- 
lowing Jesus,  and  to  the  great  feast  he 
gave  at  his  house,  both  of  which  are 
told  us  by  Luke  (5  :  28,  29).  His  name 
appears  for  the  last  time  in  the  New 
Testament  among  the  eleven  in  Acts 
1  :  13.  Tradition  assures  us  that  he 
preached  the  gospel  for  several  years 
in  Palestine.     Earlier  traditions  stat« 


A.  D.  28. 


LUKE  VI. 


147 


James  the  son  of  Alpheus,  and  Simon  called  Zelotes, 

16  and  Judas,  ^the  brother  of  James,  and  Judas  Iscariot,   '  Jude  i. 
which  also  was  the  traitor. 

17  And  he  came  down  with  them,  and  stood  in  the 

plain,  and  the  company  of  his  disciples,  ^and  a  great  «Mt.4.25;Mk.3.l 


that  he  died  a  natural  death,  but  a  later 
one  says  that  he  suffered  martyrdom  in 
Ethiopia. 

Thomas  was  also  called  Didymus 
(John  11  :  16),  both  meaning  a  ttcin, 
the  former  Aramaean,  the  latter  Greek. 
He  was  probably  from  Galilee.  He 
was  impulsive  (John  11  :  16),  of  an  in- 
quiring mind  (John  14  :  5,  6),  and  slow 
to  be  convinced,  John  20  :  24-29.  Tra- 
dition affirms  that  he  preached  the  gos- 
pel in  India  and  suffered  mai'tyrdom. 

James,  the  son  of  Alpheus, 
thought  to  be  the  one  called  James 
the  Less,  an  allusion  to  his  stature,  or 
perhaps,  the  younger,  JIark  15  :  40. 
His  fatlier  was  probablj-  not  the  same 
as  tlie  father  of  Matthew  ;  nor  is  he 
to  be  regarded  as  tlie  son  of  Clopas 
(John  19  :  25),  or  James  the  brother  of 
onr  Lord,  ch.  24  :  10.  He  was  more 
likely  the  James  wliose  motlier  was 
Mary  (Matt.  27  :  5G;  Mark  16  :  1)  and 
whose  brother  was  Joses,  Mark  15  :  40. 

Simou  called  Zelotes.  He  is 
styled  by  Mark  the  Canaanite,  which  is 
said  to  be  a  corrupted  Aramaic  word 
equivalent  to  Zelotes,  used  here  and  in 
Acts  1  :  13 ;  a  name  given  perhaps  on 
account  of  his  former  zeal  for  the  law, 
and  possibly  as  expressive  of  his  cha- 
racter. The  name  also  distinguished 
him  among  the  apostles  from  Simon 
Peter.  It  has  been  thought  that  he 
belonged  to  a  political  sect  known 
among  the  Jews  as  Zealots.  This  was 
probably  not  the  case,  as  the  party 
bearing  that  name  do  not  appear  in 
Jewish  history  till  after  the  time  of 
Christ.  He  is  only  mentioned  in  the 
New  Testament  in  the  four  cata- 
logues. 

16.  Judas  the  brother  of  James, 
or,  as  some  supply,  the  son  of  James. 
Brother  is  preferable,  Jude  1.  He 
was  also  called  Lebbeus  (Matt.  10  :  3) 
and  Thaddeus,  Mark  3  :  18.  He  was 
the  "  Judas,  not  Iscariot,"  John  14  : 
22.  It  has  been  common  to  regard 
Lebbeus  and  Thaddeus  as  allied  names, 
being  derived  from  Hebrew  or  Ara- 
msean  words,  the  former  meaning  heart 


and  the  latter  breast,  and  hence  denot- 
ing the  hearty,  the  courageous.  This  is, 
however,  doubtful.  Judas  means  re- 
7iowne  I.  Some  regard  him  as  the  author 
of  the  Epistle  of  Jude,  but  others  ti.ink 
that  the  author  of  that  Epistle  was  Jude, 
the  Lord's  brother. 

Judas  Iscariot — that  is,  Judas, 
man  of  Karioth,  i^robably  a  native  of 
Kariot'h,  a  small  town  in  the  tribe  of 
Judah,  Josh.  15  :  25.  He  was  probably 
the  only  one  of  the  apostles  who  was 
not  by  birth  a  Galilean.  His  father's 
name  was  Simon,  John  6  :  71.  He  car- 
ried the  bag,  and  appropriated  part  of 
the  common  stock  to  his  own  use,  John 
12:6.  The  climax  of  his  sins  was  the 
betrayal  of  Jesus,  which  was  speedily 
followed  by  suicide.  His  infamous  cha- 
racter doubtless  accounts  for  the  position 
of  his  name  as  last  on  each  of  the  cata- 
logues in  the  Gospels.  Also  is  omitted 
by  the  best  authorities.  Was  the 
traitor,  became  the  traitor.  An  apostle 
and  ti-aitor,  a  terrible  union,  incurring 
fearful  guilt.  It  was  part  of  infinite  wis- 
dom that  Christ  should  have  chosen  his 
betrayer  among  the  twelve.  God  works 
even  through  wicked  men,  as  in  the 
case  of  Balaam.  The  churches  of  Christ 
must  not  expect  absolute  purity  on 
earth ;  some  of  the  chaff  must  remain 
among  the  wheat.  The  defection  of 
those  who  have  been  regarded  great 
in  the  church  will  not  cause  its  ruin. 

17.  Jesus  now  descends  the  mountain 
and  displays  his  Messianic  power  and 
grace  in  healing  a  multitude.  And  he 
came  down.  Literally,  And  having 
come  down,  the  sentence  continuing  from 
the  preceding  verse.  See  on  ver.  13. 
With  them.  AVith  the  twelve  and  the 
other  disciples  who  had  been  called  to 
him.  And  stood  in  the  plain.  Oil 
a  plain  or  level  place.  Where  this  was 
cannot  be  ascertained.  It  appears  from 
ch.  7  :  1  to  have  been  near  Capernaum. 
There  is  no  positive  evidence  that  it 
was  the  Horns  of  Hattin  (two  summits 
with  a  depression  between  them,  and 
hence  the  name  Horns),  about  seven 
miles  south-west  of  Capernaum.    It  was 


148 


LUKE  VI. 


A.  D.  281 


multitude  of  people  out  of  all  Judaea  aud  Jerusalem, 
and  from  the  sea  coast  of  Tyre  and  Sidon,  which 
came  to  hear  him,  and  to  be  healed  of  their  diseases  ; 

18  and  they  that  were  vexed  with  unclean  spirits:  and 

19  they  were  healed.  And  the  whole  multitude  ■■  sought 
to  touch  him :  for  'there  went  virtue  out  of  him,  and 
healed  thefni  all. 


'  Mt.  14.  36. 
•  ch.  8.  46 ;  Mk 

30;  Num.  21. 

9;    Pa.    103. 

John  3. 14, 15, 


probably  not  so  far  from  that  city. 
Robinson  contends  that  there  are  a 
dozen  other  mountains  in  the  vicinity 
of  the  lake  which  would  answer  the 
purpose  just  as  well. 

A  great  multitude.  Luke  here 
gives  us  a  glimpse  of  the  great  crowds 
that  attended  the  ministry  of  Jesus.  He 
was  popular  with  the  masses,  who  sided 
with  him  against  the  Pharisees.  It  ^as 
not  really  the  design  of  Jesus  to  wUh- 
draw  from  the  people  (vers.  11,  12),  but 
from  his  enemies,  whose  influence  M"as 
greatest  in  the  towns.  His  friends  and 
all  who  desired  had  an  opijortunity  of 
coming  to  him  in  his  retirement. 
Judea,  south  of  Samaria,  bounded  by 
the  Jordan  on  the  east,  the  Mediterra- 
nean on  the  west,  and  the  territory  of 
the  Arabs  on  the  south.  The  boundary 
of  the  province  seems  to  have  beeu 
often  varied  by  the  addition  or  abstrac- 
tion of  towns.  Compare  on  ch.  1  :  5. 
Galilee.  See  on  ch.  1  :  26.  Sea 
coast  of  Tyre  and  Sidon.  The 
Jews  of  that  region.  Tyre  and  Sidon 
were  the  two  principal  cities  of  Phoe- 
nicia on  the  coast  of  the  Mediterranean 
Sea.  Sidon,  which  means  fishery,  one 
of  the  oldest  cities  of  the  world,  is 
believed  to  have  been  founded  by 
Zidon,  the  eldest  son  of  Canaan,  Gen. 
10  :  15 ;  49  :  1.3.  Its  latitude  is  33°  34' 
north,  about  the  same  as  the  middle 
portions  of  South  Carolina.  Tyre, 
meaning  a  rock,  about  twenty  miles 
south,  wag  of  later  date,  but  grew  in 
importance,  and  gained  an  ascendency 
over  Sidon  and  became  the  commer- 
cial emporium  of  Phoenicia.  They 
were  the  subjects  of  prophecy  and  of 
divine  judgments  under  Nebuchadnez- 
zar and  Alexander,  Isa.  ch.  23 ;  Ezek. 
chs.  26-28;  29  :  18.  The  cities  that 
grew  up  on  the  ruins  of  the  ancient 
ones  existed  in  the  times  of  our  Saviour, 
Acts  12  :  20 ;  21  :  3,  7 ;  27  :  3.  Sidon, 
now  called  Saida,  contains  about  five 
thousand  inhabitaits,  and  is  spoken  of 


as  dirty  and  full  of  ruins.  Tyre,  now 
called  Sur,  is  at  present  a  poor  town, 
and  has  a  population  of  about  three 
thousand.  The  great  multitude  fol- 
lowing hun  from  Galilee  shows  his  pop- 
ularity there,  while  those  coming  from 
the  outskirts  of  Palestine  and  the  bor- 
ders of  the  Gentiles  show  how  widely 
his  fame  was  spread  abroad.  The  ob- 
ject of  their  coming  was  twofold,  to 
hear  him  and  to  be  healed  of  their 
diseases. 

18.  Vexed  with  unclean  spirits, 
harassed  as  with  a  crowd  of  demons. 
We  here  get  a  glimpse  of  the  numerous 
demoniacal  possessions  which  were  then 
permitted.  See  on  ch.  4  :  33.  We 
notice  here  that  thev  are  distinguished 
from  "diseases  "  in  the  preceding  verse. 
That  it  is  said  they  were  healed  is 
no  argument  against  the  reality  oi 
demoniacal  possessions,  for  they  mani- 
fested their  power  through  the  bodies 
of  men,  and  to  a  greater  or  less  extent 
excited  physical  maladies. 

19.  The  whole  multitude.  All 
of  those  diseased  and  who  thought  they 
might  be  diseased.  Not  only  in  a  time 
of  such  enthusiasm  would  those  who 
were  afflicted  with  serious  diseases  touch 
him,  but  also  those  troubled  with  lighter 
maladies,  and  even  many  who  only 
thoiight  that  possibly  some  disease 
might  be  lingering  about  them.  Sought 
to  touch  him.  Their  eagerness  was 
intense,  and  their  efforts  corresponded, 
showing  their  faith  in  him.  Thei;s 
was  a  touch  of  faith,  for  there  went 
virtue  out  of  him,  and  healed  them 
all.  The  word  here  translated  "  virtue  " 
is  the  same  one  translated  power  in 
ch.  4  :  36 ;  5  :  17.  Nearly  the  same 
expression  is  used  in  ch.  8  :  46.  It  was 
his  inherent  divine  power  of  healing. 
This  power  did  not,  of  course,  go  forth 
unconsciously,  but  was  exerted  with 
tender  and  omniscient  regard  toward 
each  one  who  touched  him. 

20^9.  The  Sermon  on  the  Plain 


A.  D.  28. 


LUKE  VI. 


149 


The  sermon  on  the  plain. 
20      And  he  lifted  up  his  eyes  on  his  disciples,  and  said, 


Compare  Matthew,  chs.  5,  6,  and  7. 
This  discourse  and  that  recorded  by 
Matthew  have  been  regarded  by  the 
majority  of  modern  critics  as  identical, 
or  at  least  two  accounts  of  the  same 
sermon.  Such  was  the  view  generally 
held  by  the  Greek  Church.  But 
Augustine,  and  after  him  most  of  the 
writers  of  the  Latin  Church,  held  that 
they  were  distinct.  According  to 
Augustine  {De  Consensu  Evangelist- 
arum,  ii.  19),  Jesus  first  delivered  the 
longer  discourse,  which  Matthew  gives, 
ujion  the  mountain,  and  after  descend- 
ing to  the  plain  communicated,  in  an 
abridged  form,  the  same  truths  to  the 
multitude  there.  This  is  substantially 
tlie  view  of  Lange  and  some  others. 

After  a  careful  and  patient  re-exam- 
ination of  the  whole  subject,  the  author 
has  been  confirmed  in  the  view  taken 
in  his  Harmony  and  Notes  on  3fatthew, 
that  the  discourses  are  distinct,  and 
uttered  on  difierent  occasions.  So  Drs. 
Whitley,  Doddridge,  Greswell,  Krafft, 
Alexander,  and  others.    For: 

1.  The  place  was  different.  That  in 
Matthew  was  on  a  mountain  (Matt.  5  : 
1),  but  this  in  Luke  was  on  a  plain, 
ver.  17. 

2.  The  time  appears  to  be  different. 
That  in  Matthew  was  connected  with 
our  Lord's  first  missionarv  tour  through- 
out Galilee  (Matt.  4  :  23-25),  and  before 
the  call  of  Matthew  (ch.  9:9),  and  hence 
before  the  appointment  of  the  apostles, 
but  this  in  Luke  was  delivered  after  the 
twelve  were  chosen.  Although  Mat- 
thew is  not  always  chronological  in  his 
arrangement,  yet  he  appears  to  be  so 
in  regard  to  the  sermon  on  the  mount, 
and  in  the  last  eight  chapters  of  his 
Gospel,  and  also  in  the  fourteenth  and 
four  succeeding  chapters.  Considered 
by  itself,  Matthew  would  not  veiy  likely 
have  related  his  own  call  after  the  ser- 
mon on  the  mount,  if  it  occurred  before 
that  event.  It  might  also  be  noted  that 
the  sermon  on  the  mount  was  delivered 
in  presence  of  a  multitude  gathered  from 
within  the  boundaries  of  Israel  (Matt. 
4  :  25),  but  the  sermon  on  the  plain  in 
the  audience  of  a  multitude  gathered 
not  only  from  the  land  of  Israel,  but 


from  the  sea-coast  of  Tyre  ani  Sidon, 
ver.  17.  The  latter  would  indicate  a 
later  i:)eriod,  when  the  fame  of  Jesus 
was  more  widely  spread  abroad. 

3.  The  connecting  circumstances  are 
different.  That  in  Matthew  was  de- 
livered near  the  close  of  the  first  mis- 
sionary tour  throughout  Galilee,  and 
followed  by  cleansing  a  leper,  Matt.  8  : 
1-4.  But  this  in  Luke  was  preceded  by 
our  Lord's  retirement  from  the  opposi- 
tion of  scribes  and  Pharisees  and  by  a 
night  of  prayer,  and  followed  by  the 
healing  of  the  centurion's  servant. 

4.  The  variations  of  these  two  dis- 
courses are  sufficient  to  give  good 
grounds  for  supposing  them  distinct  in 
time  and  place.  Both  seem  complete 
and  connected  throughout,  yet  in  Mat- 
thew there  are  one  hundred  and  seven 
verses  and  in  Luke  only  thirty,  and 
about  one  quarter  of  the  latter  is  not 
found  in  the  former.  Thus  in  Luke 
four  woes  are  connected  with  four  be- 
atitudes (vers.  24-26),  and  several  other 
pai-ts  are  fuller,  vers.  34,  30,  40,  45. 
And  notwithstanding  their  similarity, 
there  is  often  a  marked  difference  oi 
expression.  The  objection  that  Jesus 
would  not  have  delivered  two  discourses 
so  similar,  and  repeated  the  same  truths, 
seems  to  my  mind  not  only  untenable, 
but  frivolous.  We  can  conceive  no 
reason  why  he  might  not  have  spoken 
these  discourses  to  two  different  audi- 
ences, especially  if  we  suppose  that  some 
little  time  intervened.  That  he  often 
repeated  his  sayings  is  evident  from  the 
comparison  of  many  passages.  See,  for 
instance,  Matt.  6  :  22  and  Luke  12  :  58; 
Matt.  6  :  9-13  and  Luke  11  :  2-4;  Matt, 
6  :  24  and  Luke  16  :  13 ;  Matt.  7  :  13, 14, 
and  Luke  13  :  24 ;  Matt.  16  :  21  and  17  ■ 
22,  23,  and  20  :  17-19.  It  should  not  be 
thought  strange  that  our  Lord  should 
have  repeated  the  highest  and  most 
central  truths,  when  we  consider  their 
importance.  Tlie  same  thing  has  been 
done  by  the  wisest  teacliers  and  by  in- 
spired prophets.  Compare  Jer.  10  :  12- 
16  with  51  :  15-19. 

5.  The  evangelists  give  us  two  fitting 
occasions  for  such  discourses.  When 
the  thousands  were   gatherel   by   oui 


150 


LUKE  VI. 


A.  D.  28. 


Blessed  be  ye  poor:    for  yours  is  the  kingdom  of 
God. 


Lord's  first  general  preaching  tour,  it 
was  fitting  that  he  should  give  a  full 
public  declaration,  as  in  ilatthew,  con- 
cerning the  nature  of  his  spiritual  king- 
dom and  the  character  and  life  required 
of  his  followers.  So  also  the  choice  of 
the  twelve  and  the  attending  multitude 
gave  a  proper  occasion  for  such  a  dis- 
course as  that  recorded  by  Luke.  The 
objection  that  Matt.  5  :  13,  14 ;  7:6  im- 
ply the  previous  appointment  of  the 
apostles  is  of  no  force ;  for  such  passages 
do  not,  at  mcst,  imply  more  than  that 
certain  ones  had  been  called  as  min- 
isters or  constant  attendants,  as  was 
actually  the  case.  Matt.  4  :  18-22. 

I  suggest  the  following  synopsis  of  the 
sermon  on  the  plain :  I.  Who  are  the 
truly  happy,  and  who  the  truly  wretch- 
ed and  miserable  ?  vers.  19-26.  II.  The 
duty,  extent,  and  standard  of  love,  vers. 
27-36.  This  forbids  a  censorious  spirit, 
demands  beneficence  and  generosity. 
There  is  added  a  rule  for  themselves 
and  their  conduct  toward  their  fellow- 
men,  vers.  37,  38.  III.  Blind  and  cen- 
sorious teachers  are  incapable  of  guid- 
ing others;  their  censoriousness  shows 
their  hypocrisy,  vers.  39-42.  IV.  Je- 
sus confirms  what  he  had  said  by 
illustrations  from  the  natural  world, 
and  lays  down  a  rule  by  which  they 
can  know  the  true  characters  of  them- 
selves and  others,  vers.  43-45.  V.  A 
personal  application  to  his  professed 
followers  and  striking  contrast  be- 
tween those  who  obey  and  who  do  not 
obey  his  instructions,  vers.  46-49.  The 
minuter  relations  of  the  discourse  will 
appear  in  the  notes. 

20.  He  lifted  up  his  eyes.  An 
Oriental  expression  representing  a 
solemn  and  important  act,  meaning 
that  he  directed  his  eyes  at  or  toward 
his  disciples,  the  objects  of  his  special 
regard  and  attention,  as  about  to  address 
them.  Jle  is  emphatic  in  contrast  to 
the  multitude,  who  were  intent  on  being 
healed  or  witnessing  his  miracles.  From 
them  he  tui-ned  his  eyes  toward  his 
disciples  in  general  and  the  twelve  in 
particular,  who  were  eager  to  hear  his 
instructions,  to  whom  he  directed  his 
discourse  in  the  hearing  of  the  people, 
ch.  7   :  1.     Luke  sometimes  gives  us 


glimpses  of  the  eloquence  of  the  look 
of  Jesus,  (h.  22  :  61. 

Blessed.  This  word  (Greek  maka- 
rios)  means  happy,  and  is  so  translated 
in  John  13  :  17 ;  Acts  26  :  2 ;  Rom.  14  : 
22 ;  1  Pet.  3  :  14 ;  4:14.  Another  word 
(Greek  eulogetos)  is  properly  translated 
blessed,  which  in  the  New  Testament  is 
applied  only  to  God,  Mark  14  :  61 ;  Rom. 
1 :  25 ;  2  Cor.  1 :  3.  The  latter  is  derived 
from  a  verb  which  means  to  speak  wed 
of,  to  commend,  and  hence  to  praise,  to 
bless,  and  as  applied  to  God  means 
worthy  of  all  praise,  adorable,  blessed, 
with  ascriptions  of  praise  and  thanks- 
givings. The  passive  perfect  participle 
of  this  verb  {eulogemenos)  also  properly 
means  blessed,  and  as  applied  to  men 
means  those  blessed  or  favored  of  God, 
Matt.  25  :  34.  The  former,  makarios,  is 
an  adjective,  and  allied  to  a  verb  which 
means  to  pronounce  happy,  and  answers 
to  the  Hebrew  ashrey  [happy),  derived 
from  a  verb,  to  go  well,  to  prosper,  to  be 
happy.  Our  Saviour  means  that  those 
persons  whom  he  pronounces  happy  are 
not  only  in  the  way  to  future  blessedness, 
but  that  they  are  in  the  present  enjoy- 
ment of  happiness — happy  in  their  re- 
lations and  destiny.  In  the  following 
beatitudes  Jesus  pronounces  those  hap- 
py whom  the  world  holds  to  be  most 
unhappy.  He  runs  directly  counter  to 
the  carnal  views  of  the  Jews  of  his 
day. 

Be  ye  poor.  Ye  who  feel  a  deep 
sense  of  sjiiritual  poverty,  who  are  lowly 
in  heart,  and  are  conscious  of  your  spir- 
itual ignorance  and  unworthiness,  and 
of  your  entire  dependence  on  God ;  ye 
who  are  thus  spiritual  beggars,  ch.  16  : 
20.  See  Isa.  57  :  15.  That  the  reference 
is  to  the  poor  in  spirit  is  evident  from 
the  spiritual  promise  that  follows.  Such 
are  happy  in  contrast  to  the  proud  and 
ambitious  —  those  who  aspire  after 
worldly  pleasures,  riches,  and  honor. 
Yours  is  the  kingdom  of  God. 
It  is  intended  for  you,  and  it  belongs  to 
you  as  a  gift  through  divine  grace.  You 
are  subjects  and  citizens  of  the  Messiah's 
kingdom,  which  has  God  for  its  Author 
and  End,  and  you  are  entitled  to  the 
great  blessings  of  Messiah's  reign  both 
for  time  and  eternity.   See  on  ch.  4  :  43. 


A.  D.  28. 


LUKE  VI. 


151 


21  'Blessed  are  ye  that  hunger  now:  for  ye  shall  be  *^*-}F; 'vJp-^^^ 

^1,    J  1 ;  Go.  13 :  Mt.  5,  6, 

niled.  •ch.7.  38,  50;  Ps, 

°  Blessed  are  ye  that  weep  now :  for  ye  shall  laugh. 

22  *  Blessed  are  ye,  when  men  shall  hate  you,  and 
when  they  ^  shall  separate  you  from  their  company, 
and  shall  reproach  you,  and  cast  out  your  name  as 

23  evil,  *for  the  Son  of  man's  sake.     'Rejoice  ye  in  that 

1  Pet.  2.  19;  3.  14.  T  John  16.  2.  'Ps.  44.  22;  Mt.  24.  9;  1  Cor. 4.  10; 
1  Pet.  4.  14.  •  Mt.  5. 12 ;  Ac.  5.  41 ;  16.  25 ;  Ro.  5.  3 ;  Col.  1.  24 ;  Jam.  1 
2,  8 ;  1  Pet.  4.  13. 


32.3-7;  116.3-8; 
Is.  2.'5.  8;  57.  18; 
61.2,3;  John  16. 
20  ;  2  Cor.  1.  7  ; 
7.  9,  10;  Rev.  7. 
14-17. 
«Mt.5. 11;  10.  25; 


21.  Ye  that  hunger.  In  accord- 
RBce  with  the  preceding  verse,  spiritual 
hunger  is  meant.  Now,  in  this  life  and 
at  the  present  time.  Ye  who  earnestly 
and  even  painfully  desire  holiness,  con- 
formity to  tlie  divine  will,  or  "  righteous- 
ness," Matt.  5:6.  As  the  hungry  long 
after  food,  so  do  those  here  described 
ardently  long  after  conformity  of  heart 
and  life  to  the  divine  will,  Ps.  42  :  1 ; 
John  6  :  35.  This  hungering  and  thirst- 
ing is  indeed  an  evidence  of  their  spirit- 
ual life.  In  contrast  to  those  who  enter- 
tain carnal  hopes  concerning  the  Mes- 
siah's kingdom,  and  long  for  worldly 
possessions,  power,  and  glory,  and  are 
ready  to  use  unjust  means  to  obtain 
them,  these  hungering  souls  are  happy, 
for  they  shall  be  filled.  They  shall 
be  satisfied,  so  as  to  desire  nothing  more, 
as  the  hungry  man  is  satisfied  with  food, 
Ps.  17  :  15.  They  sliall  find  complete 
satisfaction  in  Christ,  having  his  right- 
eousness accounted  to  them  and  being 
sanctified  and  conformed  to  his  image, 
Prov.  21  :  21 ;  Isa.  41  :  17 ;  60  :  21 ;  2 
Pet.  3  :  13.  The  fulfilment  of  this  prom- 
ise begins  here  and  extends  to  the  fully- 
developed  holiness  of  heart  and  conduct 
in  the  future  world. 

Ye  that  weep  now,  a  somewhat 
stronger  expression  than  that  in  Mat- 
thew (5:4),  "they  that  mourn,"  refer- 
ring to  that  deep  anguish  of  spirit  which 
manifests  itself  in  groans  and  tears. 
This  cannot  refer  to  all  kinds  of  weep- 
ing, for  the  sorrow  "of  the  world  work- 
eth  death,"  2  Cor.  7  :  10.  It  especially 
refers  to  those  who  weep  under  a  peni- 
tent sense  of  their  sins — under  a  feeling 
of  their  spiritual  poverty — and  exercise 
a  godly  sorrow  that  "  worketh  repent- 
ance unto  salvation."  But  it  need  not 
be  limited  to  merely  those  who  grieve 
over  their  own  sins,  but  may  extend  to 
those  who,  in  addition  to  this,  lament 
the  sins  of  others,  and  wh  o,  in  sorrow- 


ful circumstances  and  afflictions,  mingle 
their  grief  with  humble  hope  in  God. 
In  contrast  to  the  gay  and  jovial  those 
are  happy,  for  they  shall  langh.  Not 
only  shall  they  "be  comforted,"  as  in 
Matthew,  but  they  shall  exult  with  open 
joy.  Their  sins  shall  be  forgiven ;  they 
shall  be  supported  in  trial  and  cheered 
with  the  everlasting  favor  of  God. 
Christ,  "the  Consolation  of  Israel" 
(Luke  2  :  25),  will  be  their  Saviour, 
the  Holy  Spirit  their  Comforter  (John 
14  :  16,  17,  26),  and  the  Father  their 
Father  and  eternal  Friend,  Rom.  8  : 
15 ;  2  Cor.  1  :  3.  Their  joy  shall  be 
complete,  pertaining  both  to  the  present 
and  the  future  state,  2  Cor.  1:4;  4  :  17 ; 
Rev.  21  :  4. 

22.  Hate  .  .  .  separate  .  .  .  re- 
proach .  .  .  cast  out.  A  climax  is 
expressed  in  these  verbs.  Hate  you,  the 
feeling  within  which  is  the  foundation 
of  separations,  reproaches,  and  persecu- 
tion. Separate  you  from  them,  from 
their  synagogues,  their  society  and  in- 
tercourse, John  9  :  34 ;  16  :  2.  Reproach 
you  heaping  upon  you,  in  addition,  op- 
probrious epithets,  as  heretics  and  apos- 
tates. Cast  out  your  name  as  evil,  as  vile 
and  loathsome,  defamed  and  stigmatized 
in  the  vilest  manner  possible.  Pliny,  a 
Latin  historian,  who  died  about  A.  D. 
116,  refers  to  the  fact  that  primitive 
Christians  were  hated  merely  because 
they  were  so  called.  And  Tacitus  speaks 
of  Christians  as  "  those  who  were  hated  " 
and  as  "hating  all  mankind."  Yoiir 
name  refers  to  whatever  they  might  be 
called,  and  might  apply  to  a  collective 
name  as  Nazarene  or  Christian,  or  to  an 
individual  name  rendered  opprobrious 
on  account  of  their  faith.  Compare  Acts 
24  :  5;  28  :  22;  1  Pet.  4  :  13-16.  Nero 
chai'ged  upon  Christians  the  crime  of 
the  burning  of  Rome.  For  the  Son 
of  man's  sake.  Because  of  your 
faith  in  me  and  subjection  to  me.    On 


152 


LUKE  VI. 


A.  D.  28 


day,  and  leap  for  joy:  for,  behold, ''your  reward  is  * Ps.  19. ii ;  Mt. la 
great  in  heaven:  for  "in  the  like  manner  did  their  .i^k1.19. io;2"chr 
fathers  unto  the  prophets.  '        '   ' 

24  ^But  woe  unto  you  that  are  rich  I  for  'ye  have  re- 
ceived your  consolation. 

25  'Woe  unto  you  that  are  full!  for  ye  shall  hunger. 
K  Woe  unto  you  that  laugh  now  I  for  ye  shall  i"  mourn 

and  weep. 

26  'Woe  unto  you,  when    all  men  shall  speak  well      i_6iTim6  n- 

Jam.  5.1.        'ch.  16.  19-25;  Mt.  6.  2,  5,  16.         '1  Sam.  2.  5;  Is.  65.  13;  Rev.       '  •    >     ' 

3.  17.  8  Pro.  14.  13 ;  Ecc.  2.  2 ;  7.  6  ;  Jam.  4.  9.  »■  ch.  12.  20 ;  13.  28  ;  Job 
21.  11-13 ;  Mt.  22.  11-13 ;  1  Thes.  5.  3.  <  John  15. 19  ;  Jam.  4.  4 ;  2  Pet.  2. 
18;  1  John  4.  5. 


16.  10 ;  24.  19-21 , 
36.16;  Ne.  9.  26; 
Jer.  26.  8,  20-23  • 
Mt.  23.  31-37;  Ac' 
7.  51, 52  ;  1  Thes. 
2.  15. 
4ch.  12.  15-21  ;  18. 
23-25 ;  Ps.  49.  6, 
7,  16-19  ;  Am.  6. 


the  title  Son  of  man  see  note  on  ch. 
5:  24. 

23.  Rejoice  in  that  day,  when  yon 
shall  be  thus  treated.    Leap  for  joy. 

Be  exultant,  jubilant  with  rapturous 
joy.  Great  is  your  reward.  Not 
of  debt,  but  of  grace.  Christians  have 
reason  to  rejoice  and  exult  amid  persecu- 
tion in  view  of  a  reward  so  great  and 
glorious,  2  Cor.  4  :  17.  For  in  like 
manner,  etc.  No  new  thing  was  to 
happen  to  his  disciples ;  for  so  was 
Elijah  persecuted,  1  Kings  19  :  1,  2; 
and  Elisha,  2  Kings  2  :  23 ;  and  Jere- 
miah, Jer.  38  :  4-13;  and  Zechariah,  2 
Chron.  24  :  20,  21 ;  and  Daniel,  Dan.  6  : 
11-17.  How  great  was  their  reward 
Heb.  11  :  26)  who  were  haf?tening  to 
join  that  great  cloud  of  witnesses! 
Heb.  12  :  1. 

A  comparison  of  these  beatitudes  with 
those  in  Matt.  5  :  3-12  reveals  a  differ- 
ence not  only  in  number,  but  also  in 
expression,  which  harmonizes  better 
with  the  view  of  two  distinct  discourses 
than  of  only  one  di.scourse.  The  four 
woes  which  follow  point  to  the  same 
conclusion,  since  they  are  not  in  Mat- 
thew, and  would  not  very  probably  fol- 
low, Matt.  5  :  12. 

24.  Woe  unto  you.  Not  the  ex- 
pression of  anger,  but  of  lamentation 
and  warning.  Woe  is  to  you,  or  Alas 
for  you  !  Jesus  is  not  uttering  impreca- 
tions as  a  Judge,  but  as  the  great  Teacher 
and  Prophet  he  declares  the  miserable 
condition  of  certain  classes  and  warns 
them  against  it.  You  that  are  rich. 
This  is  the  opposite  of  spiritual  poverty, 
spoken  of  in  ver.  20.  Yon  that  make 
this  world  your  portion  (ch.  12  :  21 ; 
1  John  2  :  15)  and  trust  in  riches,  ch.  18  : 
24,  25,  and  Mark  10  :  24.  Such  was  the 
charactel  of  the  Pharisees  (ch.  16  :  14, 


15,  19)  and  the  Laodicean  church,  Eev. 
3  :  17.  Worldly  riches  are  deceitful  in 
their  influence,  choking  the  word  and 
rendering  it  unfruitfur  (Matt.  13  :  22), 
and  often  lead  to  acts  of  oppression, 
James  2  :  6.  For  ye  have  received 
your  consolation,  in  the  reputation 
you  have  enjoyed,  in  the  honors  and 
applause  you  have  received,  and  in  the 
various  worldly  pleasures  which  have 
fallen  to  your  lot.  You  have  received 
this,  and  you  will  get  no  more.  As  you 
have  made  the  world  your  portion,  you 
will  have  none  in  the  future  world,  ch. 
16  :  25. 

25.  You  that  are  fall.  The  oppo- 
site of  those  who  have  spiritual  hunger, 
ver.  21.  Ye  who  have  no  cravings  after 
spiritual  food,  but  are  satisfied  with 
your  worldly  portion  and  with  the 
dainties  and  luxuries  of  earth,  James 
5  :  5.  Ye  shall  hunger,  being  with- 
out food.  Being  reduced  to  want  and 
bereft  of  all  spiritual  good,  ye  shall 
famish  for  need  of  that  which  can  make 
the  soul  happy  in  the  world  to  come. 
This  will  be  an  endless  hunger.  Ye 
that  laugh  now.  Opposite  of  the 
weeping  in  ver.  21.  Ye  who  engage 
in  the  outward  expression  of  worldly 
pleasure;  who  indulge  in  lightness, 
frivolity,  and  dissipation ;  who  live  lives 
of  gayety  and  mirth,  and  banish  from  you 
serious  and  solemn  thoughts,  Eccl.  7  :  6. 
Ye  are  miserable,  for  ye  shall  mourn 
and  weep.  Your  frivolity  will  be 
turned  into  sorrow  when  you  discover 
your  miserable  end  and  are  cast  out 
into  outer  darkness,  where  there  is 
wailing  and  gna.shing  of  teeth,  Prov.  1  : 
25-28  ;  James  4  :  9.  This  is  not  incon- 
sistent with  rejoicing  in  the  Lord,  which 
is  the  privilege  of  Christians  at  all  times 
ver.  23, 


A.  D.  28. 


LUKE  VI. 


153 


of  you  I  for  so  did  their  fathers  to  the  false  proph- 
ets. 

27  ''But  I  say  unto  you  which  hear,  Love  your  ene-  *  Y-^^^t '5  43'44- 

28  mies,  do  good  to  them  which  hate  you,  bless  them  r'o.  12.  20.'     ' 
that  curse  you,  and  'pray  for  them  which  despitefully  'ch.  23.  34 ;  Ac  7. 

29  use  you.     "  And  unto  him  that  smiteth  thee  on  the  „  ^j^  g_  gg 
one  cheek,  offer  also  the  other.    °  And  him  that  taketh  » 1  cor!  6.  V. 


26.  Woe  unto  you.  Unto  you  should 
be  omitted  according  to  the  oldest  manu- 
scripts and  the  highest  critical  authori- 
ties. This  was  spoken  to  his  disciples. 
In  the  reason  and  warning  given  false 
prophets  corresponds  witla  false  dis- 
ciples. This  woe  is  opposite  to  the  be- 
atitude in  vers.  22,  23.  All  men,  like 
the  term  world,  is  here  used  to  denote 
those  who  are  not  Christians.  Shall 
speak  well  of  you,  shall  bestow  upon 
you  universal  applause.  A  Christian 
should  strive  to  have  "  a  good  report 
from  those  that  are  without"  (1  Tim. 
3:7);  but  when  his  words  and  conduct 
are  such  as  to  please  and  delight  the 
ungodly,  affording  no  reproof  for  their 
impenitence  and  wicked  practices,  he 
has  reason  to  be  alarmed.  "  The  friend- 
ship of  the  world  worketh  death," 
James  4  :  4.  For  so  did  their  fath- 
ers. Their  refers  to  all  men  in  the 
preceding  clause.  Their  fathers  are 
specially  the  wicked  Jews  of  the  past 
ages.  To  the  false  prophets,  who 
sought  to  please  the  popular  desires, 
saying.  Peace,  peace !  when  there  was  no 
peace,  strengthening  the  hands  of  evil- 
doers and  daubing  unsubstantial  walls 
with  untempered  mortar  or  whitewash, 
1  Kings  22  :  6-14;  Jer.  23  :  14;  28  :  10, 
11;  Ezek.  13:10,  11. 

27.  Having  intimated  that  they 
should  have  enemies  and  suffer  perse- 
cution (vers.  22,  26),  Jesus  proceeds,  in 
this  and  the  nine  following  verses,  to 
direct  them  in  their  treatment  of 
enemies.  He  enforces  the  duty  of  love, 
its  extent,  and  its  standard.  By  com- 
paring this  with  the  sermon  on  the 
mount  (Matt.  5  :  38-48 ;  7  :  12),  it  will 
be  seen  how  different  the  arrangement 
here,  and  in  some  respect  the  course  of 
thought,  indicating  that  this  and  that 
were  two  separate  discourses.  These 
verses  hardly  bear  the  form  of  another 
report,  or  even  of  a  repetition,  of  the 
same  discourse.  Great  injustice  has 
been  done  to  the  sermon  on  the  plain 
by  some  expositors  by  endeavoring  to 


make  it  conform  to  the  sermon  on  the 
mount. 

But  I  say  unto  you.  As  Jesus  is 
about  to  enjoin  duty,  he  thus  speaks 
with  authority  and  as  a  lawgiver. 
Which  hear.  My  disciples  and  all 
that  hear  me  this  day.  What  he  had 
been  saying  had  regard  to  classes  of 
persons,  and  was  especially  for  his  dis- 
ciples, but  duty  has  reference  to  all. 
Love  your  enemies.  Although  I 
have  uttered  these  woes  against  the 
enemies  of  my  gospel,  and  have  shown 
how  they  will  treat  my  disciples,  yet 
you  must  not  harbor  any  feelings  of 
revenge  or  malice  toward  your  enemies, 
but  love  them.  We  are  not  to  harbor 
malignant  feelings  toward  any  one. 
We  cannot  love  the  deeds  of  the  wicked, 
but  we  can  love  their  souls,  and  wish 
them  well,  and  do  them  good  if  we  have 
opportunity.  This  is  the  best  way  of 
subduing  hati*ed  and  overcoming  evil 
with  good,  Rom.  12  :  20,  21. 

Out  of  this  foundation  principle  of 
love  flows  first  a  manifestation  in  act, 
expressed  in  the  words  Do  good  to 
them  that  hate  you. 

28.  Closely  connected  with  the  pre- 
ceding verse.  A  second  manifestation 
of  love  is.  Bless  them  that  curse 
you.  Speak  words  of  peace,  kindness, 
and  love  to  those  who  revile  and  insult 
you.  And  a  third  is  a  manifestation  in 
prayer  for  divine  help  for  that  which 
you  cannot  accomplish  either  by  word 
or  act.  Pray  for  them  which  de- 
spitefully use  you,  abuse  you.  Thus 
cursing  is  to  be  met  with  blessing,  a 
steady  and  settled  hatred  with  well- 
doing, and  abusive  language  and  con- 
duct— that  is,  hostile  speech  coupled 
with  hostile  action — with  prayer. 

29.  Jesus  gives  two  examples  to  il- 
lustrate the  treatment  of  enemies  which 
he  had  just  enjoined.  Unto  him  that 
smiteth  thee  on  the  one  cheek, 
simply,  on  the  cheek.  The  first  example 
An  act  of  great  contempt,  personal  out- 
rage, and  insolence.   It  was  regarded  as 


7» 


154 


LUKE  VI. 


A.  D.  28 


away  thy    cloak   forbid   not  to   take   thy   coat  also.   'Deu.  15. 7,  8,  lo- 

30  "Give  to  every  man  that  asketh  of  thee;  Pand  of  him      9^*:  ^mV  ^5'**'^^' 

31  that  taketh  away  thy  goods  ask  <Aem  not  again.    lAnd      ro'.   12.'  13;   i 

Tim.  6.  18.  P  Ro.  12. 17-19.  iMt.  7. 12 ;  Gal.  5.  14. 


an  affront  of  the  worst  sort,  and  was  se- 
verely iiunished  by  Jewish  and  Roman 
lans.  Offer  also  the  other,  proverb- 
ial phrase  expressing  submission  to  in- 
sults and  injuries,  Lam.  3  :  30.  This 
must  not  be  taken  too  literally,  but  must 
be  obeyed  in  the  spirit  more  than  in  the 
letter.  Thus,  Christ  himself  did  not 
conform  literally  to  this  precept  (John 
18  :  22,  23),  though  he  obeyed  it  in  spirit 
by  yielding  \rp  himself  to  his  persecutors 
and  crncifiers,  Isa.  50  :  6.  Under  private 
and  jjersonal  outrages  we  are  not  to  con- 
tend and  fight,  but  we  should  endure 
them  patiently  from  Christian  principle. 
This  does  not  prevent  us  from  insisting 
firmly  and  kindly  that  justice  should  be 
done  us,  or  from  rebuking  and  remon- 
strating against  injustice  whenever  prac- 
ticed against  us. 

Taketh  aAvay  thy  cloak.  The 
second  example.  From  personal  vio- 
lence Jesus  descends  to  the  demanding 
of  property  by  legal  or  forcible  means. 
The  cloak  or  mantle  was  the  outer, 
larger,  and  more  valuable  garment.  It 
was  worn  loose  around  the  body,  and 
made  of  various  materials,  according 
to  the  circumstances  of  the  wearer.  It 
was  commonly  of  different  sizes,  nearly 
square,  six  to  nine  feet  long  and  about 
as  many  broad,  and  was  wrapped  around 
the  body  or  fastened  about  the  shoul- 
ders, and  could  be  thrown  off  when  en- 
gaged in  labor.  It  was  also  used  as  a 
blanket  or  covering  to  wrap  one's  self 
in  atniglit;  hence  it  was  not  allowed 
by  the  law  to  be  taken  by  the  creditor 
and  retained  as  a  pledge  over-night, 
Ex.  22  :  26,  27.  This  fact  shows  how 
great  the  wrong  and  violence  which 
would  take  away  this  outer  garment. 
But  if  any  one  should  go  so  fiir  as  to 
take  this  away,  rather  than  contend 
with  him,  forbid  him  not  to  take 
thy  coat  also.  Do  not  hinder  him 
from  taking  thy  tunic  or  under-garment, 
which  was  made  of  linen  or  cotton  and 
folded  close  to  the  body.  In  matters  of 
personal  violence  and  wrong  we  are  not 
to  show  a  retaliating  and  revengeful 
spirit,  but  a  forgiving  and  generous 
one.  We  are  to  suffer  wrong  rather 
than  to  do  wrong.     AVe  are  to  suffer 


loss  ourselves  rather  than  to  resort  to 
quarrelling  or  law  suits. 

30.  Jesus  proceeds  to  enjoin  liberality 
toward  aU.  Give  to  every  one  that 
asketh  of  thee,  be  he  Jew,  Samaritan, 
or  heathen.  This  is  to  be  interpreted 
by  the  principles  of  Christian  benev- 
olence as  interpreted  elsewhere.  We 
must  also  bear  in  mind  that  Jesus  is 
opposing  a  retaliating  and  revengeful 
spirit.  We  must  not  out  of  revenge 
withhold  charity  from  any  whom  we 
believe  to  be  in  need.  Christians  should 
be  benevolent,  giving  wiUingly  accord- 
ing to  what  they  have  (2  Cor.  8  :  12), 
doing  good  to  all,  especially  to  the 
household  of  faith  (Gal.  6  :  10) ;  yet 
their  benevolence  should  be  wisely 
distributed,  exercised  seldom  or  never 
toward  those  who  can  but  will  not 
work  (2  Thess.  3  :  10),  and  always 
consistently  with  their  duty  to  their 
families,  1  Tim.  5:8.  As  the  Lord 
gives  not  always  to  those  who  ask  the 
very  thing  that  they  ask,  but  that  whicS 
is  better  for  them  (2  Cor.  12  :  8,  9),  so 
the  spirit  of  love  and  true  benevolence 
should  prompt  us  to  give,  not  always 
that  which  may  be  asked,  but  that 
which  is  best  for  the  receiver.  "  To 
give  everything  to  every  one — the 
sword  to  the  madman,  the  alms  to  the 
impostor,  the  criminal  request  to  the 
temptress — would  be  to  act  as  the  enemy 
of  others  and  ourselves." — Alford. 
Jesus  doubtless  had  also  in  view  the 
hard-hearted,  oppressive,  and  covetous 
practices  of  the  scribes  and  Pharisees 
(ch.  20  :  47);  and  he  emphatically  en- 
joins the  spirit  of  the  law  in  Deut.  15  : 
1-11,  which  they  were  violating,  like 
their  fathers  frequently  before  them, 
Neh.  5:1-5;  Ezek.  22  :  7. 

Of  him  that  taketh  away  thy 
goods,  without  asking,  in  any  injurious 
manner,  as  through  the  grinding  exac- 
tions of  oflicials ;  or  by  consent,  having 
lent  or  sold  them,  and  the  person  thus 
obtaining  them  is  unable  or  unwilling 
to  return  them  or  an  equivalent.  Ask 
them,  demand  them,  not  again.  Do 
not  show  a  revengeful  spirit,  and  neither 
by  violence  nor  by  legal  forms  demand 
them  back,  but  by  a  kind  and  libera] 


A.D.  28. 


LUKE  VI. 


165 


as  ye  would  that  men  should  do  to  you,  do  ye  also  to 

32  them  likewise.    "'For  if  ye  love  them  which  love  you,   'Mt.  6. 46,  47. 
what  thank  have  ye  ?  for  sinners  also  love  those  that 

33  love  them.    And  if  ye  do  good  to  them  which  do  good 
to  you,  what  thank  have  ye  ?  for  sinners  also  do  even 

34  the  same.     'And  if  ye  lend  to  them  of  whom  ye  hope   'Mt.  6.42. 

to  receive,  what  thank  have  ye?  for  sinners  also  lend   ,^gj.  27.  lq   05 
36  to  sinners,  to  receive  as  much  again.     But 'love  ye      35-37.  ' 


Bpirit  strive  to  win  back  the  offender  to 
right  views  and  acts.  Whatever  j'ou 
do,  avoid  a  retaliating  spirit,  and  show 
a  spirit  of  forbearance  and  love. 

31.  Jesus  adds  a  rule  for  the  manifes- 
tation of  love  toward  others.  So  far 
from  showing  any  retaliating  spirit. 
As  ye  would  that  men  should  do, 
etc.  Make  the  case  of  others  your  own, 
and  as  ye  would  as  honest  and  righteous 
men  that  they  should  do  to  you,  do  in 
a  like  manner  to  them.  This  was  in- 
deed no  new  requirement,  but  simply 
the  application  of  the  law  to  love  our 
neighbor  as  ourselves,  Matt.  7  :  12. 

Different  writers  have  quoted  similar 
sentiments  from  heathen  and  rabbinical 
authors;  but  while  the  latter  have 
rather  given  the  negative  part  of  this 
command,  Christ  has  given  the  positive. 
This  may  be  seen  by  the  following  com- 
parison of  Christ's  precept  with  three 
of  the  best  examples  found  in  ancient 
authors : 

Confucius.  B.  C.  Isoceates.  B.  C. 

600.  400. 

What     you     do  Do     not    do   to 

not     like       when  others  that  which 

done   to    yourself,  would    make   you 

do     not     do       to  angry  if  done  by 

others.  others  to  you. 

HiLLEL.  A.  D.  1.  Christ. 

Do  not  unto  an-  And  as  ye  would 

other    what    thou  that  men  should  do 

wouldst  not  have  to  you,  do  ye  even 

another    do    unto  50  to  them. 
thee. 

This  radical  difference  will  at  once  be 
seen :  Christ's  precept  alone  commands 
us  to  do  anything.  Not  only  are  we  to 
avoid  doing  to  others  what  we  in  their 
situation  would  dislike,  but  we  are  to 
do  to  them  whatever  we  would  reason- 
ably and  righteously  wish  them  to  do 
to  us.  This  truth,  which  was  included 
in  the  law  and  prophets,  and  which  was  ; 
more  or  less  clearly  apprehended  and  I 


expressed  by  moralists  and  inspired 
writers,  received  its  greatest  complete- 
ness and  its  most  perfect  application 
from  our  Savioui',  and  as  containing 
the  sum  and  substance  of  our  duty  tc 
our  fellow-men  may  justly  be  styled 
the  Golden  Rule. 

32.  In  this  and  the  two  following 
verses  Jesus  enforces  this  principle  of 
love  as  he  had  laid  it  down,  by  refer- 
ring in  contrast  to  the  love  exercised  by 
sinners.  His  followers  should  certainly 
exhibit  a  higher  principle  and  love 
than  the  ungodly.  If  they  love  only 
those  who  love  them,  what  thank  have 
they,  what  claim  have  they  to  extraor- 
dinary praise  or  moi-al  approbation? 
Or  what  is  there  in  that  worthy  of  re- 
ward ?  For  sinners,  wicked  persons, 
destitute  of  grace,  do  as  much  as  this. 
Of  the  sons  of  God  more  should  be  ex- 
pected. 

33,  34.  These  verses  are  not  found  in 
the  sermon  on  the  mount.  It  will  be 
noticed  that  the  expressions  What 
thanks  have  ye  and  sinners  are  repeated 
three  times.  Love  in  ver.  32  is  the 
ground  principle,  and' doing  good  and 
lending  in  these  verses  are  the  applica- 
tion of  love  in  deeds  toward  our  fellow- 
men.  To  merely  reciprocate  good 
deeds  and  to  lend  with  the  expectation 
of  receiving  a  full  equivalent  is  acting 
upon  a  selfish  principle  and  according 
to  the  spirit  of  the  world.  The  Chris- 
tian should  be  better  than  others. 
"Love  for  love  is  justice,  love  for  no 
love  is  favor  and  kindness,  but  love  and 
charity  for  all  persons,  even  the  unde- 
serving and  the  ill -deserving,  is  a 
Christ-like  temper." — Dr.  Alfred 
Nevin  On  Imke. 

35.  Jesus  enjoins  again  love  to  ene- 
mies, and  enforces  the  deeds  of  love. 
The  narrow-minded  Jew  fixed  a  limit 
to  love.  Thou  shalt  love  thy  neighbor 
and  hate  thine  enemy,  Matt.  5  :  43. 
Apostatizing  or  heretical  Israelites  were 
to   be    slain.      An    Israelite    wae    not 


156 


LUKE  VI. 


A.  D.  28. 


ver.  30  ;  Ps.  37.  26 


your  enemies,  and  do  good,  and  "lend,  hoping  for 
nothing  again  ;  and  your  reward  shall  be  great,  and 
^ye  shall  be  the  children  of  the  Highest:  for  he  is 
86  kind  unto  the  unthankful  and  to  the  evil.    ^Be  ye   'Mt.  5. 48. 
therefore  merciful  as  your  Father  also  is  merciful. 


>  Mt.  5.  45. 


"bound  to  do  good  or  show  kindness 
or  to  lend  his  money "  to  a  Gentile. 
What  a  contrast  is  this  precept  of  Je- 
sus I  Hoping  for  nothing  again, 
or  in  return.  This  appears  to  be  the 
meaning  fron.  the  connection.  Some 
would  render,  not  despairing— that  is, 
about  the  result ;  and  others,  after  the 
Syriac  version.  Causing  no  one  to  de- 
spair, by  refusing  his  request.  But  nei- 
ther of  these  so  fully  meets  the  demands 
of  the  context  as  the  common  render- 
ing. "  To  lend  with  the  hope  of  receiv- 
ing again  is  becoming  a  man ;  but  to 
lend  without  such  hope  becomes  a 
Christian.  The  latter  is  enjoined,  the 
former  is  not  forbidden,  even  as  it  is 
lawful  to  love  friends." — Bengel.  Ps. 
112  :  5.  The  spirit  of  this  command 
condemns  usury  or  lending  on  exorb- 
itant interest.  Your  reward  shall  be 
great.  It  will  bring  happiness  to  your 
own  bosoms  and  secure  the  blessing  of 
God.  Ye  "  shall  be  recompensed  at  the 
resurrection  of  the  just,"  ch.  14  :  14. 
In  what  this  reward  will  partly  consist 
is  further  stated  in  the  next  clause. 

Ye  shall  be  the  children,  sows,  of 
the  Highest.  See  on  ch.  1 :  32.  You 
Bhall  prove  yourselves  sons  of  your  heav- 
enly Father  by  showing  a  likeness  to 
him  and  partaking  of  his  spirit,  Eph.  ,5  : 
1,  2.  You  shall  thus  be  sharers  in  the 
Messiah's  kingdom,  Rom.  8  :  17.  It 
follows  that  the  love  required  is  not  the 
love  of  complacency,  that  which  ap- 
proves of  the  moral  character  of  all,  but 
the  love  of  benevolence,  which  desires 
the  true  welfare  of  all.  We  are  to  imi- 
tate God  so  far  as  a  son  may  imitate  a 
father.  We  are  not  to  usurp  a  father's 
authority,  and  hence  we  are  not  to  sit 
in  judgment  upon  others  nor  execute 
vengeance  on  them,  but,  like  true  sons, 
to  imitate  our  Father  in  goodness  and 
love.  For  he  is  kind  unto  the  un- 
thankful. One  of  the  great  sins  of 
man  is  ingratitude.  And  the  evil. 
Omit  the,  according  to  the  best  authori- 
ties. Not  two  classes  of  persons,  but 
two  qualities  of  the  same  class.  Evil 
expree-ses  an  advance  ou  the  preceding. 


and  means  the  notoriously  wicked.  God 
is  daily  bestowing  his  favors  on  the 
worst  of  men,  who  are  provoking  him, 
rebelling  against  him,  and  using  his 
gifts  to  dishonor  him. 

36.  The  standard  of  love  and  mercy 
is  here  given.  Only  a  perfect  standard 
was  it  becoming  God  to  give,  and  only 
such  a  standard  is  suited  to  man,  who 
is  ever  prone  to  imitate  the  defects, 
rather  than  the  perfections,  of  his  teach- 
ers and  their  instructions.  Be  ye 
therefore  merciful.  This  is  a  difl'er- 
ent  command  from  that  in  Matt.  5  :  48, 
Be  ye  therefore  perfect,  etc.  The  latter 
includes  the  former,  but  the  former 
does  not  include  the  latter.  Yet  it  may 
be  said  that  he  who  has  this  mercy  in 
exercise  will  have  the  other  graces 
which  go  to  make  up  a  fully-developed 
Christian  character.  The  difference  in 
the  two  injunctions  is  sufficient,  how- 
ever, to  warrant  separate  interpretations. 
Those  who  have  regarded  the  sermon 
on  the  mount  and  this  on  the  plain  as 
identical  have  done  injustice  in  making 
these  injunctions  one  and  the  same  ia 
their  interpretations.  Merciful,  piti- 
ful, compassionate,  the  feelings  pro- 
duced by  the  misery  of  others.  In 
James  5  :  11  it  is  very  properly  trans- 
lated tender  mercy.  Yet  it  is  not  so 
strong  a  word  as  that  in  Matt.  5  :  7, 
"  Happy  the  merciful."  We  may  sup- 
pose Jesus  to  have  used  a  corresponding 
term  in  the  Aramaic,  and  thus  even  in 
this  injunction  he  exhibited  his  tender 
compassion  for  our  weakness  in  using  a 
term  more  nearly  suited  to  our  capacity. 
Mercy  is  the  exercise  of  compassionate 
love  toward  the  suffering.  The  merci- 
ful make  the  sorrows  of  others  their 
own  and  delight  in  relieving  human 
distress.  They  address  themselves  to 
the  wants  of  the  world.  God's  mercy 
extends  to  all,  to  both  body  and  soul. 
He  is  good  to  all  and  his  tender  mercies 
arc  over  all  his  works,  Ps.  145  :  9.  So 
our  compa.ssion  should  have  reference 
to  both  the  bodily  and  spiritual  interests 
of  our  fellow-men.  God  is  absolutely 
merciful,  but  man,  at  the  best  is  only 


A.  D.  28 


LUKE   VI. 


157 


37  ^ Judge  not,  and  ye  shall  not  be  judged:  condemn 
not,  and  ye  shall  not  be  condemned.     'Forgive,  and 

38  ye  shall  be  forgiven.  ''Give,  and  it  shall  be  given 
unto  you ;  good  measure,  pressed  down,  and  shaken 
together,  and  running  over,  shall  men  give  into  your 
"  bosom.  For  ^  with  the  same  measure  that  ye  mete 
withal  it  shall  be  measured  to  you  again. 


■  Mt.  7.  1,  2. 
»Mt.  5.  7;    Mk.  C 

14,  15. 
>>Deu.  15.  10;  Pro. 

11.  2.5;  19.  17. 
»  Ps.  79.  12. 
dMt.  7.  2;  Mk.  4. 

24  ;  Jam.  2. 13. 


relatively  merciful.  The  attribute  a.s  a 
perfection  in  God  is  infinitely  above  the 
grace  or  virtue  in  a  complete  and  per- 
feiit  man.  Yet  one  is  the  image  of  the 
other,  and  hence  we  can  imitate  it ;  and 
the  more  Christ-like  we  are,  the  more 
perfect  the  likeness.  In  our  compas- 
sionate love,  in  the  feelings  and  exer- 
cise of  mercy,  we  should  strive  to  imitate 
Christ;  thus  we  shall  become  like  our 
heavenly  Father,  and  attain  the  full 
maturity  of  this  grace  in  our  Christian 
manhood. 

37.  The  exercise  of  love  forbids  a 
censorious  spirit.  The  self-righteous 
spirit  of  the  Pharisee  blinded  him  to 
his  own  faults  and  led  him  to  judge 
others  severely,  ch,  18  :  9.  Judge 
not.  The  connection  with  what  pre- 
cedes is  close.  Here  is  another  differ- 
ence from  the  sermon  on  the  mount, 
where  this  caution  is  given  in  another 
connection.  Matt.  7  :  1.  Judge  not 
rashly,  censoriously,  unjustly,  the  con- 
duct of  others.  This  does  not  prohibit 
judicial  and  official  judgments  (1  Cor. 
5  :  12'),  nor  the  mere  formation  of 
opinion  (Matt.  16  :  13-16),  which  is 
more  or  less  unavoidable,  but  those 
voluntary  and  rash  judgments  which 
are  the  product  of  a  censorious  sjiirit. 
And  ye  shall  not  be  judged.  By 
God.  By  avoiding  censoriousness  you 
svill  so  far  avoid  condemnation.  But 
by  exercising  an  unkind  sj^irit  toward 
your  neighbor  you  will  only  increase 
tlie  severity  of  the  judgment  of  God, 
John  8:7;  Rom.  14  :  10-13.  It  is  also 
true  that  they  that  judge  others  rashly 
are  themselves  judged  in  like  manner 
by  others.  Jesus  proceeds  to  expand 
this  thought,  which  is  not  done  in  the 
sermon  on  the  mount,  M'here  indeed 
(Matt.  7  :  1,  2)  such  expansion  was  not 
desirable.  Condemn  not.  In  a  cen- 
sorious spirit  do  not  spj  out  and  de- 
nounce others  and  pronounce  what 
their  guilt  deserves.  Ye  shall  not  be 
condemned.  By  God  and  less  likely 
by  your  neighbor,  Rom.  14  :  3,  4  ;  James 
14 


4  :  11.  Forgive,  or  release,  pardon 
their  offenses,  a  spirit  the  very  opposite 
to  that  of  judging  and  condemning. 
Compare  Matt.  18  :  21,  35.  Ye  shall 
be  forgiven.  This  forgiving  disposi- 
tion indicates  a  state  which  is  right  in 
the  sight  of  God.  It  is  no  arbitrary 
princiijle  which  is  here  laid  down,  but 
is  so  inseparably  connected  with  right 
feeling  that  God  conducts  himself  to- 
ward us  according  to  the  spirit  we 
cherish,  Ps.  18  :  25,  26.  On  this  verse 
Van  Oosterzee  well  remarks :  "  Un- 
doubtedly, to  the  spiritual  man,  who 
judges  all  things  (1  Cor.  2  :  15),  the 
right  to  judge,  in  and  of  itself,  cannot 
be  forbidden ;  yet  it  is  only  granted  by 
the  Lord  when  one  has  previously  cast 
a  look  of  searching  examination  upon 
himself." 

38.  In  accordance  with  this  princi- 
ple of  love,  Jesus  exhorts  them  to  ex- 
ercise liberality  and  generosity.  Give, 
and  it  shall  be  given  unto  you. 
God  will  bless  you,  and  your  kindness 
and  liberality  will  affect  the  hearts  of 
othei's  favorably  toward  you.  Good 
measure.  The  figure  used  is  that  of 
dry  measure,  as  of  grain,  pressed 
down,  shaken  together,  running 
over,  thus  indicating  great  abundance 
and  liberality.  Shall  men  give. 
Rather,  Shall  they  give — that  is,  shall 
be  given  by  men  and  also  by  God.  The 
connection  most  naturally  demands  a 
reference  to  both  God  and  men.  Into 
your  bosom,  of  your  garment.  The 
ibid  of  an  Oriental  garment,  which  fell 
over  the  girdle,  was  used  as  a  large 
pocket  for  carrying  things.  Compare 
Ruth  3:15;  Ps.  79:12.  For  with 
the  same  measure,  etc.  The  stand- 
ard which  you  apply  to  others  shall  be 
applied  to  you :  "  He  that  soweth  spar- 
ingly shall  reap  also  .sparingly,"  2  Cor. 
9:6.  "  The  liberal  deviseth  liberal 
things,  and  by  liberal  things  shall  he 
stand,"  Isa.  32  ;  8.  The  same  measure 
shall  be  given  either  by  the  hand  of 
God  or  through  the  instrumentality  of 


158 


LUKE  VI. 


A.  D.  28. 


39  And  lie  spake  a  parable  unto  them,  'Can  the  blind 
lead  the  blind?  'shall  they  not  both  fall  into  the 

40  ditch?    «The  discijjle  is  not  above  his  master:  but 
every  one  that  is  perfect  shall  be  as  his  master. 

41  ^  And  why  beholdest  thou  the  mote  that  is  in  thy 
brother's  eye,  'but  perceivest  not  the  beam  that  is  in 


•Is.  9.  16;  Mt.  15 
14  ;  1  Tim.  6. 3-5. 

'Jer.  14.  1.5,  16. 

BMt.  10.  24:  John 
13.  16  ;  15.  20. 

«>  Mt.  7.  .3. 

»Jer.  17.9. 


men.    See  Judg.  1 :  6,  7  ;  2  Sam.  22  :  26, 
27;  James  2  :  13;  Rev.  13  :  10. 

39.  Jesus  proceeds  to  show  by  a  pro- 
verbial saying  that  a  teacher  who  is 
blind  to  his  own  faults— and  such  is  a 
censorious  one — is  incapable  of  guidiug 
others  aright.  He  is  addressing  his  dis- 
ciples, and  specially  the  apostles,  who 
were  to  be  teachers.  A  parable.  A 
comparison,  an  illustration  or  simili- 
tude. See  on  ch.  8  :  4.  In  the  present 
instance  it  was  a  proverbial  saying, 
which  Jesus  may  have  frequently  used. 
See  it  in  a  different  connection  in  Matt. 
15  :  14.  It  is  not  found  in  the  sermon 
on  the  mount.  Can  the  blind  lead 
the  blind?  into  the  right  path,  with 
safety.  The  form  of  the  question  in  the 
original  demands  a  strong  negative  an- 
swer: No,  it  is  not  possible.  Shall 
they  not  both  fall,  etc.,  demanding 
a  strong  affirmative  rei)ly.  The  ditch 
is  an  emblem  of  destruction.  The  Phar- 
isees are  described  as  "blind  leaders" 
(Matt.  15  :  14)  and  "blind  guides," 
Matt.  23  :  16.  The  reference  here  is 
specially  to  censorious  teachers  who 
have  a  "beam"  in  their  eye,  ver.  41. 
Teachers  especially  need  the  light  of 
truth.  If  ignorant  and  unskilful,  they 
destroy  themselves  and  others. 

40.  The  disciple  is  not  above 
his  master,  rather  the  teacher.  This 
verse  appears  to  be  a  kind  of  proverbial 
saying,  meaning  the  disciple  cannot 
expect  to  become  wiser  and  better  than 
his  teacher.  Thus  the  Jewish  writer 
Maimonides  says,  "  He  that  learns  shall 
not  be  greater  than  he  of  whom  he 
jearns,  but  shall  be  like  him."  But 
every  one  that  is  perfect,  etc.  Bet- 
ter, But  every  one  shall  be  completely 
trained,  fully  instructed,  or  perfected  as 
his  teacher.  The  disciple  naturally 
makes  his  teacher  his  model  anS 
assimilates  himself  to  him.  If  ye  are 
blind  and  censorious  teachers,  you  will 
infuse  the  same  spirit  into  your  disci- 
ples. You  will  thus  be  unsafe  and  unfit 
instructors.  Some  would  refer  the  mas- 
ter or  teacher  here  to  Jesus,  and  make 


the  expression  mean,  "  I,  your  Teacher, 
have  never  shown  a  censorious  and  un- 
charitable spirit ;  do  not,  therefore,  as- 
sume this  to  j'ourselves,  but  demean 
vourselves  like  your  Teacher,  imitating 
his  example  and  imbibing  his  spirit,  so 
that  you  may  be  his  disciples  in  deed 
and  in  truth."  The  tbrmer  view,  how- 
ever, seems  to  suit  the  coimection  better. 

41.  Jesus  shows  the  incongruity  and 
the  impossibility  of  censoriou.s'  and 
uncharitable  persons  teaching  others 
aright.  The  connection  with  the  two 
preceding  venses  is  natural.  He  who 
teaches  others  should  himself  have 
clear  views  of  truth  and  be  properly 
qualified ;  he  shoitld  have  no  beam  in 
his  eye;  like  a  good  tree,  he  should 
bear  good  fruit;  and  being  a  good  man, 
he  should  speak  out  of  the  good  treasure 
of  liis  heart,  vers.  43-45.  Why  behold- 
est thou?  It  is  common  for  persons 
of  this  spirit  to  censure  those  whose 
defects  are  by  no  means  equal  to  their 
own.  This  is  illustrated  by  the  figure 
of  the  eye.  The  interrogative  form 
used  in  this  verse  and  the  next  renders 
the  discourse  the  more  pointed.  The 
singular  number  indicates  a  personal 
application. 

The  mote,  a  dry  particle  of  wood, 
a  minute  splinter,  represents  a  small 
fault;  the  beam,  a  joist,  a  7 after,  de- 
notes a  large  one.  Sin  blinds  men  in  re- 
gard to  their  own  faults,  and  warp.^ 
their  judgment  and  makes  them  censo- 
rious in  regard  to  others.  Perceivest. 
Observe  attentively,  scrutinize.  In 
stead  of  looking  at,  staring  at,  the  slight 
obstruction  in  thy  brother's  eye,  thou 
oughtest  to  scrutinize  diligently  the 
large  one  in  thine  own.  The  illustra- 
tion here  is  an  ideal  one,  and  the  beam 
a  hyperbolical  expression,  presenting 
in  a  strong  light  the  diflerence  between 
the  faults  of  the  two  individuals.  Some- 
what similar  phrases  have  been  found 
in  the  writings  of  the  rabbins  and  it 
the  classics.  Compare  Num.  33  :  55  • 
Josh.  23  :  13.  See  also  Rom.  2:17,  1ft 
21. 


A.  D.  28. 


LUKE  VI. 


169 


k  Pro.  18.  17. 


i2  thine  own  eye?  Either  how  canst  thou  say  to  thy 
brother,  Brother  let  me  pull  out  the  mote  that  is  in 
thine  eye,  when  thou  thyself  beholdest  not  the  beam 
that  is  in  thine  own  eye  ?  Thou  hypocrite,  "^  cast  out 
first  the  beam  out  of  thine  own  eye,  and  then  shalt 
thou  see  clearly  to  pull  out  the  mote  that  is  in  thy 
brother's  eye. 

4B      'For  a  good  tree  bringeth  not  forth  corrupt  fruit ;   'Mt.  7.16, 17, 
neither  doth  a  corrupt  tree  bring  forth  good  fruit. 

44  For  ""every  tree  is  known  by  his  own  fruit.  For  of 
thorns  men  do  not  gather  figs,  nor  of  a  bramble  bush 

45  gather  they  grapes.     °  A  good  man  out  of  the  good 


»  Mt.  12.33 ;  1  John 

4.1. 
"Pro.  10.  20;   Mt. 

12.  35. 


42.  How  canst  thou   say.     The 

illustration  is  still  further  applied. 
Either  should  be  omitted  according 
to  the  best  critical  authorities.  With 
what  consistency  canst  thou  say,  Ijet 
me  pull  out,  literally,  cast  out,  the 
mote  from  thine  eye?  Is  it  possible 
that  one  who  has  such  an  obstruction 
in  his  own  eye  should  undertake  to 
cast  out  a  small  speck  from  his  broth- 
er's eye  ?  The  self-ignorance,  the  self- 
indulgence,  and  the  unbounded  assur- 
ance of  censorious  teachers  are  here 
brought  to  view.  "  Our  own  sinfulness 
destroys  the  spiritual  vision  which  alone 
can  rightly  judge  sin  in  others." — 
Tholuck. 

Hypocrite.  Pretender,  dissembler. 
One  who  assumes  to  be  what  he  is  not. 
The  censorious  formalist  shows  himself 
a  hypocrite,  in  that  he  indulges  greater 
sins  in  himself  than  those  which  he 
dwells  upon  and  condemns  in  others. 
Jesus  rebukes  him  for  his  folly,  and 
points  out  the  right  course  to  pursue. 
Cast  out  first  the  beam.  Sit  first  in 
judgment  upon  thyself.  Direct  thy  at- 
tention first  to  the  correction  of  thine 
own  faults.  Then  shalt  thou  see 
clearly,  the  obstructions  having  been 
removed  from  thine  own  eye,  to  cast 
out  the  mote  from  thy  brotlier's. 
You  will  then  be  able  to  judge  rightly 
and  to  assist  him  in  the  correction  of  his 
fault. 

43.  For  introduces  a  reason  for  what 
he  had  just  said,  founded  on  an  illustra- 
tion drawn  from  the  natural  world.  A 
good  tree,  etc. — better.  Far  there  is 
)to  good  tree  that  bringeth  forth  corrupt 
ur  had  fruit — a  tree  good  for  bearing 
and  of  good  quality.  Censoriousness 
and  a  beam  in  thine  eye  show  that 
thou  art  corrupt  within  and  a,  hypocrite, 


ver.  42.  Neither  doth  a  corrupt 
tree — bad  in  quality,  in  opposition  to 
good — a  worthless  tree.  A  bad  and 
hypocritical  teacher  cannot  be  expected 
to  bring  forth  the  good  fruits  of  love 
toward  all.  Some  of  the  oldest  manu- 
scripts read,  Neither  again  doth,  etc. 
Robinson  and  some  others  who  regard 
this  sermon  as  identical  with  the 
sermon  on  the  mount  transpose  this 
verse,  i)lacing  it  after  ver.  44,  in  order 
to  make  it  conform  with  Matt.  7  :  16-18. 
But  there  is  no  necessity  for  this  change 
of  order.  The  connection  here  seems 
to  be  perfectly  natural,  and  surely  de- 
mauds  no  transposition.  How  much 
better  to  take  the  discourse  as  inspira- 
tion has  left  it,  and  understand  it  ac- 
cordingly ! 

44.  For  introduces  an  admitted  fact 
as  a  further  reason.  So  uniform  is  the 
law  of  likeness  in  the  natural  world 
that  every  tree  is  knoAvn  by,  or  from, 
his  own  fruit.  .lust  so  with  men  and 
with  teachers.  They  are  known  from 
their  spirit,  words,  acts,  conduct,  prac- 
tices, and  by  the  effect  of  their  doctrines 
on  others.  For  from  such  worthless 
plants  or  shrubs  as  thorns  or  a  bram- 
ble bush  people  do  not  harvest  figs 
and  grapes,  the  choicest  and  most 
highly  valued  fruits  of  Palestine,  Num. 
13  :  23,  24.  Thorns  represents  the  whole 
class  of  thorny  plants;  a  bramble  bush, 
any  prickly  shrub.  At  the  present  day 
travellers  are  struck  with  the  number 
and  variety  of  thorny  shrubs  and 
prickly  plants  in  Palestine.  The 
people  gather  tliem  and  use  them  for 
fuel.  In  like  manner,  it  is  vain  to 
expect  the  fruits  of  holiness  and  love 
from  a  corrupt  heart.  "  If  thy  life  if 
evil,  it  is  vain  to  pretend  to  teach 
others." — Alfoiu). 


160 


LUKE  VI. 


A  D.  2S 


treasure  of  liis  heart  bringeth  forth  that  which  is 
good ;  and  an  evil  man  out  of  the  evil  treasure  of  his 
heart  bringeth  forth  that  which  is  evil :  for  "  of  the 
abundance  of  the  heart  his  mouth  speaketh. 

46  pAnd  why  call  ye  me,  Lord,  Lord,  and  do  not  the 

47  things  which  I  say?      "» Whosoever  cometh  to  me, 
and  neareth  my  sayings,  and  doeth  them,  I  will  show 

48  you  to  whom  be  is  like.    He  is  like  a  man  which  built 
an  house,  and  digged  deep,  and  laid  the  foundation 


•  Mt.  12.  34. 

Pch.  13.  25;  Mai 
1.  6;  Mt.  7.  21- 
23  •  25  11. 

*Mt.'7. 24-27;  John 
13.  17. 


4c  This  verse  is  closely  couueeted 
with  the  preceding,  yet  it  is  not  found 
in  the  sermon  on  the  mount.  Jesus, 
however,  used  this  saying  in  another 
connection  and  in  a  different  order. 
Matt.  12  :  34,  35.  Jesus  now  pursues 
an  illustration  similar  to  the  preceding, 
applying  the  principle,  that  like  pro- 
duces like,  to  good  and  bad  men.  A 
good  man.  Eather,  The  good  man, 
so  also  the  evil  man.  Treasure  means 
stores,  anything  laid  up,  be  it  good  or 
bad;  and  here  refers  to  inner,  spiritual 
stores — the  feelings,  thoughts,  purposes, 
of  the  soul.  Bringeth  forth  that 
Avhich  is  good  .  .  .  evil.  Bringeth 
forth  words  and  deeds  good  or  evil. 
The  heart  is  a  storehouse  of  the  sources 
of  conduct.  The  words  treasure  of 
his  heart,  in  the  second  place,  are 
omitted  by  the  highest  critical  authori- 
ties. For  introduces  a  natural  reason 
for  what  he  had  just  said.  Of,  out  of, 
the  abundance,  the  overflowing  of 
the  heart,  the  inward  dispositions 
and  feelings,  whether  good  or  bad,  his 
inouth  speaketh.  Language  is  the 
overflowing  of  the  soul,  and  naturally 
indicates  its  state  and  condition,  Matt. 
15  :  18;  Eom.  10  :  9,  10;  2  Cor.  4  :  13. 
"  No  man  has  so  much  artifice  as  to 
command  the  mouth  entirely,  so  that  it 
shall  never  discover  itself  in  some  un- 
guarded moment." — DODDRIDGE. 

46.  Jesus  in  conclusion  makes  a  per- 
sonal application  of  liis  discourse  to  his 
real  and  to  his  professed  disciples. 
Why  call  ye  me  Lord,  Lord. 
Many,  both  real  and  professed  friends, 
were  thus  addressing  him.  The  repeti- 
tion points  to  a  habitual  profession. 
And  do  not  the  things  Avhich  I 
say.  Which  you  certainly  would  do 
if  you  truly  accepted  me  as  your  Lord. 
It  was  applicable  to  the  apostles  and 
all  his  disciples  so  far  as  they  did  not 
obey  his  words.     There  was  much  of 


evil,  the  old  leaven,  in  them  all.  They 
failed  in  the  exercise  of  love  toward 
others,  and  had  too  much  of  the  cen- 
sorious and  uncharitable  spirit  which 
he  had  been  condemning.  The  inter- 
rogative form  makes  it  a  two-edged 
sword;  an  emphatic  warning,  on  the 
one  hand,  against  a  mere  profession, 
and  an  emphatic  command,  on  the  other, 
to  make  their  profession  and  practice 
agree.  The  idea  expressed  in  this  verse 
is  used  with  a  different  application  in 
Matt.  7  :  21-23.  The  comparison  which 
follows,  while  analogous  to  that  in  Mat- 
thew (7  :  24-27),  shows  considerable 
diversity.  That  in  Matthew  enters 
more  fully  into  detail,  but  this  in  Luke 
seizes  upon  strong  points,  and  in  some 
parts  is  much  the  more  graphic. 

47.  Whosoever  cometh  to  me,  as 
a  learner  or  disciple.  These  words  are 
not  in  Matt.  7  :  24.  Heareth  .  .  . 
doeth.  Doing,  obeying,  comes  by 
hearing  and  implies  faith,  Eom.  10  :  14. 
My  sayings,  those  which  he  had 
spoken  in  this  sermon,  and  also  at  va- 
rious other  times. 

48.  A  man  which  built  an  house. 
Eather,  A  man  building  a  house,  who  is 
now  engaged  in  the  work.  A  house  is 
a  place  of  comfort  and  defence  against 
all  kinds  of  weather.  Christians  are 
moulding  their  characters,  cultivating 
their  sentiments,  affections,  and  habits, 
and  fotmding  their  hopes.  Digged 
deep  and  laid,  etc.  Literally,  Who 
dug  and  deeperied  and  laid  a  foundation 
on  the  rock.  The  successive  steps,  as 
well  as  the  dilisence  and  earnestness  of 
the  builder,  are  here  graphically  brought 
to  view.  He  was  not  satisfied  with 
mere  digging ;  he  goes  deeper  and  deeper 
till  he  reaches  the  solid  rock.  So  the 
Christian  digs  through  and  throws 
aside  all  human  foundation,  and  is  not 
content  till  he  can  found  his  religion 
and  his  hopes  ou  Christ  and  his  truth 


A..  D.  28. 


LUKE  VI. 


16 


on  a  rock;  :inrl  when  'Ihc  flood  .arose,  the  stream  ''^^.^r '^  ^};j'®|/. 

beat  vehemently  upon  that  liouse,  and  could  not  shake  j;,,^. '{[  12] ' 

4.9  it:  "for  it  was   founded  upon  a  rock.     But  he  that  'Coi.  2. 7. 

heareth,  and  *doeth  not,  is  like  a  man  that  without  a  'Jam.  2,20. 
foundation  built  an  house  upon  the  earth  ;  against 

which  the  stream  did  beat  vehemently,  and  inimedi-  „j^  23  ig-isHeb 

ately  it  fell :  and  "  the  ruin  of  that  house  was  great.  2'  2,  3. 


Sone  commentators  refer  the  rock  to 
Christ  (1  Cor.  3  •  11) ;  others  to  the 
words  of  salvation  which  he  taught. 
But  he  who  builds  on  Christ's  words 
really  builds  on  Christ.  Christ  is  ulti- 
mately the  rock  on  whicli  the  church 
and  Christians  are  founded,  Isa.  28  : 
If!. 

When  the  flood— rather,  A  flood, 
iin  overflowing,  an  inundation — arose, 
the  stream  beat  vehemently  upon 
that  house  ;  it  dashed  against  it,  but 
in  vain.  The  imagery  here  is  tlie  most 
vivid  and  familiar  to  an  Eastern 
sudience,  accustomed  to  inundations. 
Immense  quantities  of  rain  fall  in  Pal- 
estine during  the  winter,  between  seed- 
time and  harvest.  The  rivulet  swells 
into  a  stream,  and  the  stream  into  a 
river,  sweeping  away  houses  and  cattle 
with  tlie  torrent.  "  In  Egypt  an  entire 
village  founded  on  the  earth  the  writer 
saw  in  ruins,  having  been  swept  away 
by  the  flood  from  the  mountains  of 
Abyssinia."— Rev.  W.  H.  Van  Dorx, 
On  Luke.  The  value  of  such  a  founda- 
tion is  seen  at  once  in  that  such  a  terri- 
ble ordeal  could  not  shake  that 
house,  much  less  destroy  it.  Against 
the  Christian's  edifice  of  faith  and  hope 
many  trials  shall  beat,  temptations  of 
Satan,  persecutions,  errors  of  doctrine 
and  practice,  death  and  the  judgment ; 
but  none  nor  all  of  these  shall  shake  a 
single  hope  or  grace  which  is  founded 
on  the  Rock  of  ages.  Amid  all  his 
fiery  ordeals  he  shall  stand,  because  his 
house  was  founded  upon  a  rock,  or 
rather,  according  to  the  best  critical 
authorities,  it  was  well  built,  upon  the 
proper  foundation  and  in  its  structure. 
Compare  Rom.  8  :  35-39;  1  Cor.  3  :  10- 
15. 

49.  Without  a  foundation.  With- 
out a  foundation  of  rock  (ver.  48),  which 
was  the  only  material  worthy  to  be  used 
or  styled  a  foundation  under  such  cir- 
cumstances. Built  a  house  upon 
the  earth,  upon  the  surface,  without 
digging  and  finding  the    rock.      The 


earth  represents  the  works,  doctrines, 
and  opinions  of  men,  and  all  other 
delusive  grounds  on  wiiich  unregener- 
ate  men  build  their  hopes  i'nv  eternity. 
It  is  worthy  of  notice  tliat  lie  heard, 
which  was  commendable;  he  hiu'U  his 
liouse,  had  his  religion  and  his  hopes 
of  future  safety  and  happiness ;  but  all 
this  was  of  no  avail  so  long  as  he 
rested  on  things  earthly,  without  any 
true  foundation.  Against  his  house  the 
stream  did  dash,  undermining  it,  and 
immediately,  without  giving  any 
show  of  resistance  or  atFording  its  owner 
any  protection,  it  fell.  And  to  rejire- 
sent  more  forcibly  this  terrible  fall, 
Jesus  adds.  The  ruin  of  that  house 
was  great.  "  The  fishermen  of  Ben- 
gal," says  Mr.  Ward  in  his  View  of  the 
Ifiiidoos,  "build  their  huts  in  the  dry 
season  on  the  bed  of  sand  from  which 
the  river  has  retired.  When  the  rains 
set  in,  which  they  do  often  very  sud- 
denly, accompanied  with  violent  north- 
west winds,  the  water  pours  down  in 
torrents  from  the  mountains.  In  one 
night  multitudes  of  these  huts  are  fre- 
quently sweiJt  away,  and  the  place 
where  they  stood  is  the  next  morning 
undiscoverable."  And  thus  the  man 
with  mere  religious  knowledge,  without 
the  corresponding  practice,  shall  be 
visited  with  swift  destruction,  Prov.  12  : 
7  ;  Isa.  28  :  16,  17.  Expecting,  it  may 
be,  to  go  to  heaven,  he  shall  be  cast 
down  to  hell.  "  The  soul  of  religion  is 
the  practical  part,  James  1  :  27.  Talk- 
ative thinks  that  learning  and  saying 
will  make  a  good  Christian,  and  thus 
he  deceiveth  his  own  soul.  Hearing  is 
but  the  sowing  of  the  seed.  Talking  is 
not  sufficient  to  prove  that  fruit  is  in- 
deed in  the  heart  and  life.  Let  us  as- 
sure ourselves  that  at  the  day  of  d  mm 
men  shall  be  judged  according  to  their 
fruits.  .  .  .  The  end  of  the  world  is 
compared  to  our  harvest,  and  you  know 
that  men  at  harvest  regard  nothing  but 
fruit." — John  BtiNY.\N  in  Pilgrim'* 
Progress. 


162 


LUKE  VI, 


A.  D.  2J 


Rkmakks. 

1.  The  disciples  of  Jesus  luay  sufler 
want  together  with  the  reproaches  and 
faultfindings  of  their  enemies.  Let 
them  commit  their  cases  to  Jesus,  who 
will  defend  their  cause,  vers.  1-5 ;  Matt. 
9  :  14-17. 

2.  They  who  are  most  destitute  of 
'j"ue  godliness  are  often  the  most  tena- 
cious of  the  forms  of  the  law  and  of 
traditions,  ver.  2;  Matt.  23  :  23,  24;  2 
Tim.  3  :  5. 

3.  We  must  not  sacrifice  the  spirit 
to  the  letter,  inward  piety  to  external 
forms,  and  especially  must  we  beware 
of  uncommanded  observances,  ver.  2; 
Isa.  1  :  12. 

4.  Jesus  taught  the  right  use  of  the 
Sabbath — that  it  is  in  harmony  with 
the  fourth  commandment  to  do  deeds 
of  necessity  and  mercy,  and  to  perform 
all  the  labor  that  public  and  private 
worship  requires,  vers.  3,  4,  9 ;  Matt.  12  : 

",  11,  12. 

5.  Learn  the  value  of  scriptural 
Knowledge.  The  Bible  is  our  rule  of 
faith  and  practice,  vers.  3,  4 ;  2  Pet.  1  : 
19-21 ;  Ps.  19  :  7-11 ;  119  :  9,  11,  105. 

6.  Jesus  did  not  desist  from  his  work 
oecause  of  opposition,  ver.  6 ;  ch.  13  : 
32,  33 ;  John  9  :  4 ;  1  Pet.  2  :  21. 

7.  The  wicked  watch  the  friends  of 
God,  in  order  to  ensnare  or  find  fault 
with  them,  ver.  7  ;  Ps.  37  :  32 ;  38  :  12 ; 
62  :  4 ;  Jer.  20  :  10 ;  Luke  14  :  1. 

8.  Whatever  is  right  may  be  done 
openly,  ver.  8;  John  18  :  20;  Acts  26  : 
26 ;  Eph.  6  :  19. 

9.  In  the  stretching  forth  of  the 
withered  hand  we  have  an  illustration 
of  the  act  and  etibrt  of  faith,  ver.  10; 
Eph.  2:8;  Heb.  11:1;  James  2  :  17-20. 

10.  Christ  is  opposed  by  all  the  ele- 
ments of  a  wicked  world.  Wicked 
men  of  the  most  opposite  character  and 
aims  band  together  in  their  hatred  to 
the  truth,  ver.  11;  Mark  3:6;  John 
15  :  18-20;  Acts  4  :  26;  1  John  3  : 
12,  13. 

11.  Jesus  has  taught  us  by  example 
to  be  much  in  prayer  and  to  have  spe- 
cial seasons  for  drawing  near  to  God,  as 
in  times  of  trial  and  persecution,  or 
when  setting  apart  men  for  the  minis- 
try, or  for  other  important  work,  etc., 
ver.  12;  Acts  6:6;  12  :  5;  13  :  3. 

12.  Minis*  ;rs  are  called  of  God,  but 
should    not    hastily   be    appointed    to 


office.  Then^  sliouLl  be  a  previous  dis- 
fiple.ship.  The  apostles  had  been  dis- 
ciples, and  most,  and  possibly  all,  of 
thcni  disciples  also  of  John,  ver.  13 ; 
Acts  13  :  2 ;  1  Tim.  5  :  22. 

13.  As  among  the  apostles,  so  among 
ministers  and  Christians  generally,  God 
calls  into  service  every  variety  of  tal- 
ent. Every  gift  and  ability  is  needed 
in  his  kingdom,  vers.  14-16 ;  ch.  11:3; 
1  Cor.  12  :  4-11. 

14.  If  under  our  Saviour's  ministry  a 
Judas  was  found  among  his  disciples 
and  apostles,  we  must  not  think  it 
strange  if  now  unconverted  and  wicked 
men  are  sometimes  found  in  the  church 
and  in  the  ministry,  ver.  16 ;  Acts  8  : 
18-23;  2  Tim.  4  :  10;  2  Pet.  2  :  1,  12- 
16;  2  Cor.  11  :  13-15;  2  Tim.  1  :  20. 

15.  Watching  and  prayer  prepare  the 
way  for  toil  and  preaching,  vers.  12,  17, 
20 ;  Col.  4  :  2,  3. 

16.  Doing  good  to  the  bodies  of  men 
often  prepares  the  way  for  reaching 
their  hearts  and  doing  good  to  their 
souls,  vers.  18,  19;  ch.  9  :  11. 

17.  True  happiness  is  very  difiierent 
from  what  the  world  thinks  it  to  be.  Its 
seat  is  in  the  heart,  not  in  any  external 
condition,  vers.  20-23. 

18.  True  religion  makes  men  happy, 
and  none  can  be  truly  happy  without 
it,  vers.  20-23 ;  Eccl.  11:9;  12  :  13. 

19.  The  beatitiides  present  humilia- 
tion on  the  one  hand  and  exaltation 
on  the  other,  with  present  happiness 
("Happy  ye  poor,"  etc.)  and  future 
joy  and  glory  ("ye  shall,"  etc.),  vers. 
20-23. 

20.  All  true  happiness  begins  with 
spiritual  poverty — a  consciousness  of  a 
moral  deficiency  in  ourselves,  a  self- 
renunciation  that  yields  the  heart  up  to 
Christ  and  the  claims  of  the  gospel,  ver. 
20 ;  Ps.  51 :  17  ;  Isa.  57  :  15 ;  Luke  4:18. 

21.  True  happiness  is  increased  rather 
than  diminished  by  the  opposition  and 
persecutions  of  men.  If  Christians 
have  internal  evidences  of  God's  favor, 
the  hatred  of  the  world  is  an  additional 
evidence.  They  are  the  companions  of 
prophets,  and  shall  be  participators  in 
their  reward,  vers.  22,  23 ;  Acts  5  :  41 ; 
Heb.  10  :34;  1  Pet.  4  :  12,  13. 

22.  He  is  poor  indeed  who  possesses 
not  heavenlv  riches,  ver,  24;  Matt.  6  ' 
19-21 ;  Rev.'3  :  17. 

23.  Earth  cannot  satisfy  the  longings 
of  the  soul  nor  give  lasting  joy,  ver. 


A.D  28. 


LUKE  VII. 


163 


25;  Eccl.  7:6;  Isa.  65  :  13;  James 
4:9. 

24.  He  who  seeks  the  friendship  of  a 
wicked  world  will  sacrifice  his  trieud- 
Khip  for  Jesus,  ver.  26 ;  James  2:7; 
4  :4. 

25.  It  is  the  glory  of  Christianity  that 
it  makes  mankind  a  common  brother- 
hood, and  that  it  is  the  only  religion 
that  demands  love  to  our  enemies. 
These  are  evidences  of  its  divine  origin, 
and  of  its  universal  adaptation  to  men, 
ver.  26. 

26.  We  must  not  imitate  the  world  in 
returning  evil  for  evil,  but  our  heavenly 
Father  in  loving  our  enemies  and  doing 
them  the  highest  good.  A  revengeful 
spirit  is  unchristian,  vers.  27,  28. 

27.  Forgiving  injuries  instead  of 
avenging  them  is  a  mark  of  true  great- 
ness and  goodness,  vers.  27,  28. 

28.  The  best  way  of  overcoming  evil 
is  with  good,  vers.  29,  30 ;  Rom.  12  : 
20,  21. 

29.  He  who  simply  does  to  others  as 
others  do  to  him  has  not  yet  learned 
the  first  lesson  of  Christianity,  vers.  30, 
32. 

30.  If  our  righteousness  does  not  ex- 
ceed that  of  the  world's  morality,  we 
cannot  enter  the  kingdom  of  God,  vers. 
32-34;  Matt.  5  :  20. 

31.  "All  hopes  of  heaven  which  do 
not  lead  us  to  strive  habitually  to  do  to 
others  as  we  would  that  they  should  do 
to  us  will  fail  us  at  giving  up  of  the 
ghost,"  vers.  31-35;  Job  11  :  20;  Prov. 

10  :  28 ;  Matt.  25  :  40-46. 

32.  We  should  aim  at  the  highest 
perfection  of  every  virtue,  especially  of 
love  and  mercy,  vers.  35,  36 ;  1  Cor.  13  : 
13. 

33.  If  we  are  God's  children,  we  shall 
imitate  him,  vers.  35,  36. 

34.  A  censorious  spirit  is  opposed  to 
Christ,  invites  a  like  spirit  from  others, 

md  is  self-condemnatory,  ver.  37  ;  1  Pet. 
2  :  23 ;  1  Cor.  13  :  4-7 ;  Matt.  18  :  33,  34 ; 
Rom.  2:1. 

35.  If  we  put  ourselves  in  the  place 
of  our  Judge,  and  thus  pronounce  rash 
and  harsh  judgments  on  others,  we 
shall  bring  judgments  upon  ourselves, 
vers.  37,  38 ;  Judg.  1 :  6,  7  ;  Rom.  14  :  10 ; 
12  :  19. 

36.  Men  lose  nothing,  but  are  rather 
gainers,   by   liberality,  ver.  38 ;   Prov. 

11  ;  24;  Ps.  41  ;  1 ;  1  Tim.  6  :  17-19. 

37.  If  teachers  and  leaders  are  blind. 


how  great  the  darkness!  ver.  39;  Matt 
6  :23;  .lude  10,  1.!. 

38.  Let  us  strive  U>  be  as  our  Master, 
and  iu  humiliation  aiul  obedience  will- 
ingly be  made  perfect  through  suffering, 
ver.  40 ;  Heb.  2  :  10. 

39.  Sin  and  selfishness  blind  men  to 
their  own  faults,  and  make  them  cen- 
sorious and  sharp-sighted  in  regard  to 
the  faults  of  others,  ver.  41  ;  1  Tim.  5  : 
13 ;  2  Tim.  3  :  6-8. 

40.  To  get  right  ourselves  before  God 
is  our  first  duty;  then  shall  we  be  pre- 
pared to  set  others  right.  A  beam  iu 
thine  eye  unfits  thee  to  take  out  the 
mote  from  thy  brother's  eye,  ver.  42 ; 
Rom.  2  :  19-23;  Gal.  6  :  1. 

41.  A  knowledge  of  ourselves  is  the 
best  jireventive  of  evil  speaking  and 
all  ceusoriousness,  ver  42. 

42.  Every  man  shall  stand  or  fall  by 
the  fruits  of  his  heart  and  life,  his  words 
and  his  acts,  vers.  43-45 ;  Matt.  12:37; 
2  Cor.  5  :  10. 

43.  Though  we  are  not  to  be  censor- 
ious in  judging,  it  is  our  duty  to  prove 
all  things  and  hold  fast  to  that  which 
is  good,  and  decide  by  their  fruits  be- 
tween true  and  false  teachers,  as  well  as 
between  true  and  false  doctrine,  vers. 
43-45;  Jer.  23  :  16;  2  Cor.  11  :  13;  1 
Thess.  5  :  21 ;  2  Tim.  3  :  5. 

44.  Profession  without  the  correspond- 
ing practice  is  worthless,  ver.  46 ;  Matt. 
25  :  11,  12. 

45.  Christ  is  our  Lawgiver,  vers.  47- 
49;  Acts  3  :  21,  22. 

46.  Those  who  build  on  Christ  by  a 
living  faith  and  a  hearty  obedience  (the 
two  are  inseparable)  shall  stand  against 
every  trial,  ver.  48 ;  1  Pet.  2  :  6. 

47.  All  hopes  founded  on  human 
merit  shall  perish ;  many  who  now 
weep,  pray,  and  fast  shall  be  lost  be 
cause  they  make  these,  and  not  Christ, 
their  dependence,  ver.  49;  Isa.  28  :  17  ; 
Prov.  11  :  7. 


CHAPTER  VII. 

Having  ended  his  sermon  in  the  plain 
Jesus  heals  a  centurion's  servant  (vers 
1-10),  and  the  day  after  raises  to  life  a 
widow's  son  (11-15),  both  of  which 
result  in  greatly  extending  his  fame, 
16,  17.  It  reaches  John  at  Machserus, 
who  sends  two  disciples  to  him ;  they 
witness  the  miracles  of  Jesus  and  carry 


164 


LUKE  VII. 


A.  D.  28. 


Healing  of  a  centurion^ s  servant. 

VII.     NOW  when  he  had  ended  all  his  sayings  in  the 

audience  of  the  people,  "he  entered  into  Gaiiernaum. 

2  And  a  certain  centurion's  servant,  who  "was  dear 


'Mt.  S.  5. 
»  Job  31.  15. 


back  the  report  to  their  master,  18-23. 
After  their  departure  Jesus  discourses 
conoarning  John  (24-28),  the  effect  of 
"vrhich  discourse  upon  the  hearers  is 
recorded  (29,  30),  which  leads  Jesus  to 
epeak  of  the  treatment  of  both  Jolin 
and  himself  by  that  generation,  31-35. 
An  interesting  incident  is  added  con- 
cerning the  anointing  of  Jesus'  feet  by 
a  penitent  woman,  which  presents  in 
striking  contrast  the  self-righteous  and 
censorious  Pharisee,  and  Jesus  as  the 
compassionate  Saviour  and  Friend  of 
sinners,  36-50. 

1-10.  Jesus  at  Capeenaum  Heals 
A  Centukion's  Servant,  Matt.  8  : 
5-13.  Luke's  account  is  fuller  at  the 
beginning ;  but  Mattliew's  is  fuller  at 
the  end.  Thus  vers.  3-6  below  are  not 
in  Matthew,  and  Matt.  8  :  11-13  is  not 
in  Luke. 

1.  When  he  had  ended  all  his 
sayings,  had  finished  his  discourse. 
This  shows  that  Luke  gives  us  in  the 
preceding  chapter  a  discourse  delivered 
at  one  time,  and  not  a  mere  collection 
of  sayings  or  detached  parts  of  different 
discourses.  In  the  audience,  the 
hearing,  of  the  peoi)le.  The  dis- 
course, which  was  especially  to  his  dis- 
ciples (ch.  6  :  20),  w;is  also  for  the 
information  and  instruction  of  the  peo- 
ple. He  entered  into  Capernaum. 
The  language  implies  that  he  was  not  far 
from  Capernaum  when  he  delivered  the 
preceding  discourse.  On  Capernaum 
see  ch.  4  :  31.  This  city  was  tlie  centre 
of  his  o^jerations,  and  to  it  he  frequent- 
ly returned  from  his  preaching  tours. 

2.  And  connects  a  continuous  narra- 
tive. The  language  most  naturally  im- 
plies that  the  miracle  now  to  be  related 
was  wrought  immediately  after  the  ser- 
mon on  the  plain.  Equally  natural  is 
the  implication  that  the  healing  of  the 
leper  (Matt.  8  :  1-4)  followed  immedi- 
ately after  the  sermon  on  the  mount. 
Matthew,  who  does  not  give  an  account 
of  the  appointing  of  the  twelve  apostles 
and  of  the  discourse  that  immediately 
followed,  groups  together  without  strict 
chronological  order  a  number  of  remark- 


able miracles  in  connection  with  thaj 
of  the  leper,  after  the  sermon  on  the 
mount.  This  will  help  to  explain  why 
the  healing  of  tlie  centurion  is  found  in 
the  eighth  chapter  of  Matthew.  The 
prominence  of  the  individual  whose 
servaut  was  healed,  the  commonness  of 
palsy  and  the  difficulty  of  its  cure,  the 
healing  of  the  individual  without  touch- 
ing or  even  seeing  him,  may  also  have 
been  some  of  the  reasons  for  the  sele.;- 
tion  and  position  of  this  miracle  in  Mat- 
thew. 

A  centurion  was  a  Eoman  ofliccr 
commanding  a  hundred  men.  He  was 
)>robably  in  the  service  of  Herod  Au- 
tipas,  and  stationed  at  Capernaum  as 
an  important  provincial  town  and  a 
place  of  considerable  traffic  on  the  Sea 
of  Galilee,  to  preserve  order  there  and 
in  the  adjacent  country.  He  was  a, 
Gentile  (Matt.  8  :  10),  but  seems  to 
have  been  strongly  attached  to  the 
people  and  worship  of  Jehovah,  and  to 
have  regarded  Jesus  as  without  doubt 
a  "  teacher  come  from  God,"  and  prob- 
ably as  the  ^Messiah,  the  Redeemer  of 
Israel.  He  was  very  probably  a  "  pros- 
elyte of  the  gate,"  one  who  lived  among 
the  Jewish  people  and  conformed  to 
what  were  called  the  seven  precepts  of 
Noah,  which  prohibited  blasphemy, 
idolatry,  murder,  robbery,  rebellion, 
and  eating  of  blood  and  of  things 
strangled.  Those  who  submitted  to 
circumcision  and  became  naturalized 
Jews  were  termed  "  proselytes  of  right- 
eousness." Three  other  centurions  ap- 
pear in  the  New  Testament,  and  all  in 
a  favorable  light — the  one  at  the  cross, 
ch.  23  :  47;  CorneHus,  Acts  10  :  1; 
Julius,  Acts  27  :  1,  3,  43. 

Servaut.  This  word  properly  means 
bondsman  or  slave,  though  it  is  also 
used  to  express  the  service  of  choice 
and  devotion.  See  on  1  Cor.  7  :  21,  23; 
GaL  3  :  28;  Col.  3  :  11 ;  John  15  :  15; 
Rom.  6  :  16.  The  word  translated 
servant  in  ver.  7  is  a  different  one, 
meaning  literally  my  boy,  a  familiai 
way  of  styling  a  domestic  servant. 
Who  was  dear  unto  him.    "It  was 


A.  D.  28. 


LUKE  VII. 


165 


3  unto  him,  was  sick,  and  ready  to  die.  And  when  he 
heard  of  Jesus,  he  sent  unto  him  the  elders  of  the 
Jews,  beseeching  him  that  he  would  come  and  heal 

4  his  servant.  And  when  they  came  to  Jesus,  they  be- 
sought him  instantly,  saying.  That  he  was  worthy  for 

5  whom  he  should  do  this :  for  "  he  loveth  our  nation, 

6  and  he  hath  built  us  a  synagogue.  Then  Jesus  went 
with  them. 


»  Gal.  5.  «  ;  1  John 
3.14:  5.1. 


not  uncoramon  in  Roman  history  to 
find  instances  of  the  deepest  affection 
between  master  and  slave." — Dr.  J.  J. 
Owen.  Was  sick,  with  palsy  or 
paralysis,  Matt.  8  :  6.  Ready  to  die, 
Matthew  says  "  he  was  grievously  tor- 
mented," referring  to  the  violence  and 
painfulness  of  the  disease.  It  was  ready 
to  terminate  fatally. 

3.  He  heard  of  Jesus,  of  his 
miraculous  power,  and  that  he  was  now 
at  Capernaum.  He  sent  uuto  him 
the  elders.  Rather,  He  sent  to  him 
elders,  the  article  being  wanting  in  the 
Greek.  They  were  persons  who  were 
elders  or  magistrates  of  the  city,  or 
more  probably  officers  of  the  synagogue 
which  the  centurion  had  built,  ver.  6. 
The  term  elder  was  first  applied  to  men 
of  age,  elderly  men  (Gen.  24  :  2 ;  50  :  7) ; 
and  as  persons  of  ripe  age  and  ex- 
perience would  naturally  be  called  to 
the  management  of  public  affairs  (Josh. 
24  :  31),  it  afterward  became  an  official 
title,  Ex.  3  :  16 ;  4  :  29  ;  19  :  7  ;  24  :  1, 
9.  The  office  grew  out  of  the  patri- 
archal system.  Among  the  Arabs  of 
the  present  day  the  slieikh  (the  old 
man)  is  the  highest  authority  in  the 
tribe.  Their  authority  was  great, 
though  undefined,  Josh.  9  :  18 ;  1  Sam. 
8  :  4,  .5.  They  ecntinued  during  all  the 
political  changes  of  the  Jews ;  under 
the  kings,  1  Ktags  12  :  6 ;  20  :  8  ;  during 
the  captivity,  Jer.  29  :  1 ;  Ezek.  20  :  1 ; 
and  after  the  return,  Ezra  10  :  8,  14. 
[n  the  time  of  Christ  there  were  elders 
of  the  people,  ch.  22  :  66 ;  Matt.  21  :  23. 
Cities  had  their  elders,  and  so  had  syn- 
agogues. A  portion  of  the  Sanhedrim 
was  chosen  from  the  elders,  ch.  9  :  22 ; 
20  :  1. 

Matthew  makes  no  mention  of  the 
elders  coming  to  Jesus,  and  seems  to 
represe/it  the  centurion  as  coming  per- 
sonally. But  it  was  common  then,  as 
now,  to  speak  of  a  person  doing  what 
was  done  by  others  under  his  direction. 


Thus  Jesus  is  said  to  baptize,  when  he 
only  baptized  by  his  disciples,  John  4  : 
1 ;  see  also  19  :  1.  Possibly  the  cen- 
turion followed  his  friends,  his  earnest- 
ness having  overcome  his  modesty. 
4.  Besought  him  instantly.  Rather, 
earnestly.  Such  is  the  meaning  of  the 
original,  and  sucla  was  the  old  meaning 
of  the  English  word  "instantly."  The 
eiders  are  urgent,  and  tliey  bring  the 
case  earnestly,  and  of  course  quickly,  to 
tlie  attention  of  Jesus.  Saying  that. 
Omit  that.  The  words  he  was 
worthy,  etc. — rather,  he  is  worthy 
that  thou  shouldst  do  this  for  him,  etc. — 
are  what  the  elders  said  to  Jesus. 
Notice  that  while  the  elders  plead  the 
worthiness  of  the  centurion,  he  alleges 
his  own  unworthiness.  Great  excellence 
and  humility  go  together. 

5.  The  special  reasons  of  his  worthi- 
ness which  were  uppermost  in  the 
minds  of  the  elders  are  given.  They 
did  not  know  the  deep  piety  and 
strong  faith  of  the  centurion.  For  he 
loveth  our  nation.  A  fact  worthy 
of  special  mention,  for  Roman  officials 
were  eften  noted  for  their  tyranny  and 
oppression.  He  hath  built  us  a 
synagogue.  He  is  emphatic  in  the 
original,  he  himself,  of  his  own  expense. 
The  remainder  of  the  clause  literally 
is,  built  for  us  the  synagogue — that  is, 
built  our  synagogue.  The  definiteness 
of  the  expression  seems  to  imply  that 
there  was  but  one  synagogue  in  Caper- 
naum. Some  suppose  that  the  ruins  of 
a  fine  synagogue  at  Tell  Hum  mark  the 
site  of  this  synagogue  and  of  Caper- 
naum. This  does  not  necessarily  follow. 
Eveiy  town  had  its  synagogue,  and 
doubtless  many  had  much  finer  ones 
than  Capernaum.  See  on  ch.  4  :  31 
for  a  description  of  this  ancient  ruin, 
etc.  The  conduct  of  this  centurion  was 
in  contrast  with  many  Roman  officers 
who  treated  the  Jewi.sh  people  and 
nation  witli  contempt,  and  with  s'^me 


LUKE  VII. 


A.  D.  28 


And  when  he  was  now  not  far  from  the  house,  the 
centurion  sent  friends  to  him,  saying  unto  him,  Lord, 
trouble  not  thyself:  for  ?!  am  not  worthy  that  thou   'Pro.  29.  23;  Pa 

7  shouldest  enter  under  my  roof :    wherefore  neither      ^^^'  ^^" 
thought  I  myself  worthy  to  come  unto  thee :  but  say 

8  in  a  word,  and  my  servant  shall  be  healed.  For  I 
also  am  a  man  set  under  authority,  having  under  me 
soldiers,  and  I  say  unto  one,  Go,  and  he  goeth  ;  and 
to  another,  Come,  and  he  cometh ;  and  to  my  servant, 

9  Do  this,  and  he  doeth  it.  When  Jesus  heard  these 
things,  he  marvelled  at  him,  and  turned  him  about, 
and  said  unto  the  people  that  followed  him,  I  say 

unto  you,  *I  have  not  found  so  great  faith,  no,  not  in   'Ro-  9-  31, 82. 


who  had  invaded  and  wantonly  de- 
stroyed their  synagogues.  Yet  several 
examples  are  recorded  of  persons  build- 
ing synagogues.  Even  the  Roman  em- 
peror Augustus  (who  died  A.  D.  14) 
published  a  decree  that  Jewish  syn- 
agogues should  be  spared  and  regarded 
as  schools  of  learning  and  virtue. 

6,  7.  Jesus  goes  with  the  elders;  and 
wlien  they  approach  the  centurion's 
house,  he  sends  friends,  not  his  ser- 
vants, but  the  intimate  friends  of  his 
family,  and  through  these  the  centurion 
addresses  Jesus.  Thus  what  he  does 
through  others  he  does  himself.  Thus 
Solomon  built  the  temple.  Dr.  Thomson 
{Land  and  Book,  vol.  i.,  p.  313)  says  of 
this  speaking  through  others :  "  This  is 
a  very  ancient  and  very  common  cus- 
tom. Everything  is  done  by  mediation. 
Thus  the  centurion  sent  to  Jesus  elders, 
beseeching  him  that  he  would  come  and 
heal  his  servant.  In  a  hundred  instances 
I  have  been  pressed  and  annoyed  by 
these  mediating  ambassadors."  Yet  it 
is  possible  that  after  this  second  em- 
bassy the  centurion  may  have  come  out 
and  met  Jesus  in  person.  Trouble 
not  thyself.  He  would  not  put  Jesus 
to  any  unnecessary  trouble  to  come  to 
his  house  when  the  healing  could  be 
performed  without  so  doing.  He  also 
felt  unworthy  to  have  the  Saviour 
honor  his  dwelling  with  his  presence, 
not  only  because  he  was  a  Gentile,  a 
heathen,  but  doubtless  also  because  of 
a  sense  of  his  own  spiritual  lowliness, 
his  deep  sinfulness,  and  hence  unworthi- 
uess  to  receive  under  his  roof  the  great 
Redeemer  of  Israel.  He  would,  there- 
fore, have  Jesus  say  in,  or  ivith,  a 
word.     His  authoritative  word  would 


take  the  place  of  his  personal  presence 
and  act,  and  the  servant  would  be  heal- 
ed. In  the  use  of  a  single  word  he  be- 
lieved Jesus  could  cure  his  servant.  On 
servant  see  on  ver.  2. 

8.  The  reason  for  thus  believing  he 
now  states.  He  knew  both  what  it  was 
to  be  under  authority  and  what  to  exer- 
cise authority.  His  power  was  indeed 
limited,  but  even  his  word  was  promptly 
and  faithfully  obeyed.  If  the  word  of  a 
subordinate  officer  like  himself  received 
such  obedience,  how  much  more  the 
word  of  one  whose  rank  was  so  exalted, 
and  who  was  manifestly  a  Sovereign 
over  all  diseases ! 

9.  Marvelled.  Wondered  at  his 
faith  and  humility  with  admiration. 
As  a  man,  Jesus  exercised  the  various 
faculties  of  the  human  soul.  This  in- 
stance of  faith  excited  the  surprise  or 
wonder  of  his  human  nature.  To  his 
divine  nature  all  was  known,  nothing 
was  new  or  strange.  No,  not  in  Is- 
rael. Not  even  in  Israel,  the  chosen 
people  of  God.  Israel  was  applied  to 
the  ten  tribes  after  they  separated  from 
Judah,  but  after  the  captivity  it  was 
applied  to  the  whole  nation  as  settled  in 
Palestine.  This  was  the  first  instance 
of  faith  in  Christ's  power  to  heal  at  a 
distance.  And  this  great  faith  was 
found,  not  in  some  favored  Israelite,  but 
in  one  far  less  privileged  and  favored — 
a  Gentile !  Faith  was  a  frequent  and 
special  object  of  our  Saviour's  praise, 
ver.  50;  Matt.  15  :  28.  Matthew  (8  :  11, 
12)  at  this  point  adds  that  it  would 
at  last  be  seen  that  many  of  the  less 
privileged  would  be  saved,  while 
many  of  the  highly  favored  would  b« 
lost. 


I.  D.  28. 


LUKE  VII. 


iti? 


10  Israel.  And  they  that  were  aent,  returning  to  the 
house,  found  the  servant  whole  that  had  been  sick. 

liaising  of  a  loidow's  son. 

11  And  it  came  to  pass  the  day  after,  that  he  went  into 
a  city  called  Nain,  and  many  of  his  disciples  went  with 

1:^  him,  and  much  people.  Now  when  he  came  nigh  to 
the  gate  of  the  city,  behold,  there  was  a  dead  man 
carried  out,  'the  only  son  of  his  mother,  and  she  was 
a  widow  :  and  much  people  of  the  city  was  with  her. 


10.  ]\Iatthew  (8  :  13)  relates  that  Je- 
8"3S  granted  the  request  of  the  centurion, 
which  is  implied,  tliough  not  stated,  by 
I-uke.  They  who  were  sent  returned 
a.id  found  the  servant  (the  same  word 
as  in  ver.  2)  whole,  restored  to 
health. 

11-17.  Jesus  Raises  a  Widow's 
Son  at  Nain.  This  miracle  is  related 
by  Luke  only.  Lxike  records  the  rais- 
ing from  the  dead  of  two  persons  by 
Jesus,  this  one  and  Jairus'  daughter, 
eh.  8  :  41-56 ;  Matthew  and  Mark  only 
one  each,  Jairus'  daughter.  Matt.  9  : 
18-26;  Mark  5  :  22-43;  and  John  only 
one,  Lazarus,  John  11  :  44.  But  other 
persons  were  probably  raised  from  the 
dead,  of  whom  we  have  no  j)articular 
record,  ver.  22;  Matt.  11 :  5.  Only  so 
much  is  narrated  as  was  necessary  for 
evidencing  the  Messiahship  of  Jesus 
and  for  our  faith,  John  20  :  31. 

11.  The  day  after,  or  soon  after- 
ward, a  reading  preferred  in  the  Revised 
version.  Nain,  meaning,  according  to 
Bome,  pasture,  but  according  to  others 
gracefulness,  was  a  town  about  four 
miles  south-west  of  Tabor  and  about 
twenty-one  miles  south-west  of  Caper- 
naum. It  is  in  the  vicinity  of  Endor, 
and  is  situated  picturesquely  on  a  low 
rnouutain-spur,  the  north-western  edge 
of  the  Little  Hermon,  where  the  hill 
descends  into  the  plain  of  Esdraelon. 
It  seems  to  have  been  a  town  of  some 
extent,  but  it  is  now  little  more  than  a 
cluster  of  ruins;  the  dwellings  are 
small  and  the  inhabitants  few.  Its 
modern  name,  Nein,  is  really  identical 
with  its  ancient  name.  It  has  a  foun- 
tain, which  has  had  much  to  do  with 
the  continuance  of  the  place  till  the 

E resent  time.  "  It  is  a  small,  poor 
amletof  some  twenty  houses,  or  rather 
huts.  Round  the  housos,  however,  are 
oretty  extensive  ruins,  and  the  writer 


found  some  traces  of  what  appeared  tc 
be  an  ancient  wall.  The  most  intere.«t- 
ing  antiquities  are  the  tombs  hewn  in 
the  rock  a  short  distance  east  of  the 
village.  It  was  in  this  direction  our 
Lord  approached,  and  probably  to  one 
or  other  of  those  very  tombs  they  weie 
bearing  the  corpse  when  he  met  and 
arrested  the  mournful  procession." — 
J.  L.  Porter,  Alexander's Kitto's  Cyclo. 
The  situation  of  Nain  is  described  as 
extremely  beautiful. 

As  the  Jews  generally  buried  the 
dead  on  the  same  day  they  died  and 
before  sundown,  it  has  been  asked. 
How  could  Jesus  have  reached  Nain 
from  Capernaum  early  enough  in  the 
day  to  meet  the  funeral  procession  ?  It 
must  be  remembered  that  the  Orientals 
are  early  risers  and  begin  their  journey 
very  early  in  the  morning.  They  are 
also  rapid  walkers,  and  therefore  Jesus 
and  his  disciples  could  readily  have 
reached  Nain  before  noon.  His  sermon 
on  the  plain  and  the  healing  of  the 
centurion's  servant  add  to  his  fame, 
and  many  disciples  and  much 
people,  or  great  multitudes,  follow 
him. 

12.  Gate  of  the  city.  The  towns 
and  villages  were  generally  enclosed 
with  walls  for  the  sake  of  protection. 
A  dead  man  carried  out.  The  Jews, 
as  well  as  the  Greeks  and  Romans,  were 
accustomed  to  bury  their  dead  outside 
of  their  cities  or  towns,  except  certain 
distinguished  persons  and  the  kings  t)f 
the  ho  ise  of  David,  who  were  buried 
within  the  city  of  David,  1  Sam.  28  :  3 ; 
2  Kings  21  :  18.  The  only  son,  and 
hence  the  mother's  deepest  love  and  her 
dependence.  And  she  was  a  AVidow. 
A  double  affliction.  She  was  also  an 
object  of  j)ublic  and  deep  sympathy,  for 
much  people,  or  a  great  multitude,  of 
the  city  attended  her. 


168 


LUKE  VII. 


A.  D.  28 


13  And  when  the  Lord  saw  her,  ""he  had  compassion  on   ""M*-  9-  *'6;  John 

■,A    i--_    _..j    _..:,!    „„4-„    l,.„     w„„ ..         A„J    i,„    „ ]l.:«-35;Ro.  12. 

15 ;  Heb.  4.  15. 


14  her,  and  said  unto  her,  Weep  not.  And  he  came 
and  touched  the  bier :  and  they  that  bare  him  stood 
still.     And   he  said,  Young  man,  I  say  unto  thee, 

15  "Arise.  And  he  that  was  dead  sat  up,  and  began  to 
speak.     And  he  delivered  him  to  his  mother. 


>ch.  8.  54;  John 
11.43;  Ac.  9.40; 
Ro.  4.  17. 


13.  The  Lord.  Thus  Luke  fre- 
quently styles  Jesus — a  nauie  specially 
applicable  to  him,  as  his  divinity  was 
manifesting  itself  in  his  words  and 
fleeds,  ch.  10  :  1 ;  11  :  39 ;  12  :  42 ;  13  : 
15;  17  :  6 ;  22  :  31,  61 ;  24  :  34.  "  This 
sublime  title  was  better  known  and 
more  used  when  Luke  and  John  wrote 
than  when  Matthew  penned  his  Gos- 
pel. Mark  holds  an  intermediate  place. 
This  leading  doctrine  of  the  faith  must 
be  taught  and  established  in  the  begin- 
ning; afterward  it  might  be  assumed." 
— Bengel.  "  May  it  not  be  a  silent 
evidence  that  Luke's  Gospel  is  later 
than  that  of  Matthew  and  Mark,  and 
that  it  was  written  for  those  who  had 
not  seen  Christ  in  the  flesh,  but  who 
habitually  thought  of  him  as  the  as- 
cended and  glorified  Lord?" — WORDS- 
WOKTH.  Saw  her  overwhelmed  with 
grief.  His  eye  was  ever  quick  to  behold 
the  sorrowing.  Had  compassion.  A 
strong  word  in  the  original.  His  bowels 
yearned  with  compassion  ;  his  heart  was 
moved  with  pity.  He  rebuked  the  noisy 
grief  at  Jairus'  house  (Mark  5  :  39),  but 
to  this  sorrowing  mother  he  says,  in 
words  of  tenderest  sympathy.  Weep 
not.  He  first  speaks  to  her  soul  to 
turn  her  thoughts  and  faith  to  him. 
The  word  translated  ivcep  has  special 
reference  to  the  outward  expressions  of 
grief  The  Orientals  give  vent  to  their 
sorrow  over  the  dead  in  loud  cries  and 
lamentations.  When  Jesus  had  com- 
passion on  her  and  performed  the  mira- 
cle, L'  was  not  only  a  personal  blessing 
to  the  bereaved  mother,  but  was  for 
the  glory  of  God  and  the  establishment 
of  his  claims  as  the  Messiah,  John 
11:4. 

14.  Having  so  fiir  checked  and  con- 
soled the  mother  as  to  fix  her  expecta- 
tion and  faith  on  him,  Jesus  approaches 
and  touches  the  bier,  or  open  coffin. 
His  power  is  at  once  felt,  and  tlic  bear- 
ers who  carried  the  bier  stood  still, 
although  they  were  moving,  after  the 
Jewish  custom,  with  a  quick  step.  The 
word  here  translate!  bier  more  strictly 


means  a  coffin,  which  was  sometimes 
used  among  the  Hebrews;  and  if  so,  it 
must  have  been  an  open  one,  for  the 
young  man,  at  the  command  of  Jesus,  at 
once  sat  up,  ver.  15.  The  present  cus- 
toms of  Palestine  are  consistent  with 
either  view.  Dr.  Van  Dyck  says :  "  At 
present  cofiins  are  used  only  in  the  cit- 
ies, and  even  there  they  have  been  in 
use  only  a  comparatively  short  period. 
The  general  way  of  burial  is  to  array 
the  corpse  in  its  best  dress,  as  if  it  were 
living,  and  lay  it  on  a  bier,  with  no  cov- 
ering at  all,  or  with  a  cloak  thrown  over 
it,  leaving  the  face  exposed.  The  shroud, 
a  long  piece  of  white  cotton  stuff",  is 
wrapped  around  the  body  at  the  grave. 
The  grave  has  at  the  bottom,  on  all  four 
sides,  a  ledge  of  stone  built  up  against 
its  sides  high  enough  to  allow  the  body 
to  be  deposited  iu  the  niche  thus  made 
and  be  covered  with  boards,  the  ends 
of  which  rest  on  this  ledge  and  prevent 
the  earth  from  actually  touehing  the 
body.  I  have  attended  scores  of  funerals 
on  Lebanon,  and  I  never  saw  a  corpse 
carried  that  could  not  have  sat  up  at 
once  had  it  been  restored  to  life." — Dr. 
Hackett's  Smith's  Dictionary  of  the 
Bible. 

Young  man.  This  term  was  ap- 
plied to  young  men  in  the  prime  and 
vigor  of  manhood  up  to  the  age  of  forty. 
We  may  from  the  circumstances  sup- 
pose this  one  to  have  been  just  entering 
upon  manhood.  I  say  unto  thee. 
Jesus  is  the  resurrection  and  the  life, 
John  11 :  25.  He  had  power  over  death 
and  the  grave.  Arise.  A  word  of 
power  spoken  to  the  soul.  So  iu  the 
cases  of  Jairus'  daughter  and  of  Laz- 
arus he  raised  from  death  with  a  word 
of  command,  ch.  9  :  54;  John  11  :  43. 
He  did  it  by  his  own  power.  Elijah 
and  Elisha,  Peter  and  Paul,  obtained 
the  restoration  of  life  only  by  intense 
prayer,  through  the  power  of  God,  1 
Kiugs  17  :  20;  2  Kings  4  :  33;  Acts  9  : 
40;  20  :  10. 

15.    He  that  was  dead.   Lii'.ialJi , 


And  the  dead.    Another  won!   ii^  iiKfi 


A.  D.  28. 


LUKE   VII. 


169 


16  •> And  there  came  a  fear  on  all:  and  they  glorified     <=?• '•,^''-      ^^ 

r^    J  •        oi-i-    i-A  i  Ui.-'  ™  "t^h.  24.  19:   .John 

God,  saying  ®that,  A  groat  prophet  is  ri.seu  up  among  4   19.  g   14.  7 

17  us;  and  'that,  God  hath  visited  his  people.  And  40;  0.' 17 ;  Ac.  2. 
this  rumor  of  him  went  forth  throughout  all  Judaja  f^^^'^  68-  Ex  i 
and  throughout  all  the  region  round  about.  31. 

Message  from  John  the  Baptist;  our  Lord's  ansiver ;  and 
his  address  to  the  people. 

18  '  And  the  disciples  of  John  showed  him  of  all  these   '  ^^t-  H-  2- 


ill  the  original  from  that  in  ver.  12. 
Thus  by  two  expressions  is  it  rendered 
certain  that  death  had  taken  plaoe. 
Sat  up.  Tlie  command  is  heard  by 
the  young  man's  soul ;  and  at  once 
returning,  it  reanimates  his  body 
through  the  divine  power  of  Jesus. 
His  sitting  up  and  his  beginning  to 
speak  were  evidences  of  the  complete- 
ness of  the  miracle.  He  was  a  well 
man.  Jesus  now  proceeds  to  the  crown- 
ing act.  In  condescending  love  and 
tenderness  he  delivered  him,  or  gave 
him,  to  his  mother.  For  the  young 
man  through  death  had  ceased  to  belong 
to  his  mother,  but  Jesus  gave  him  back 
again  to  her.  Thus  the  Saviour  gave  a 
tender  tribute  of  honor  to  maternal 
love.  His  tender  care  for  those  he 
raised  from  the  dead  is  noticeable. 
He  commanded  food  to  be  given  to  the 
daughter  of  Jairus  (Luke  8  :  55),  and 
that  Lazarus  be  unbound  (John  11  : 
44) ;  and  in  this  case  he  probably  took 
the  young  man  by  the  hand  and  witli 
compassionate  pleasure  presented  him 
to  the  rejoicing  and  grateful  mother. 

16.  Fear.  A  religious  awe  came 
upon  all,  inspiring  reverential  feelings. 
Compare  ch.  1  :  (55.  Glorified  God, 
made  him  glorious  by  grateful  and 
adoring  praise.  That  .  .  .  that 
should  be  omitted.  Luke  gives  what 
the  people  said,  namely :  A  great 
prophet,  etc.,  .  .  .  God  hath  visit- 
ed, etc.  Since  Elijah  and  Elisha  alone 
raised  the  dead,  and  Jesus  appeared  to 
the  people  of  Nain  as  equal  if  not 
superior  to  those  ancient  prophets  by 
this  wonderful  miracle,  they  speak  of 
hiir  as  a  great  prophet.  The  projihet, 
the  Messiah  who  was  to  come,  was 
doubtless  in  their  thoughts,  Deut.  18  : 
15, 18.  So  they  also  add,  God  has  visit- 
ed his  people  in  mercy,  Isa.  59  :  16- 
21.    Compare  ch.  1  :  68,  78. 

17.  This  rumor,  report,  concerning 

15 


Jesus  and  this  miracle,  that  he  was  a 
great  prophet,  and  that  perhaps  God 
had  visited  his  people  by  sending  the 
Messiah.  In  all  Judea,  strictly  that 
portion  of  Palestine  lying  south  of 
Samaria.  But  here  it  seems  almost  to 
be  used  in  the  wider  sense  for  the  whole 
of  Palestine.  Compare  ch.  23  :  5,  and 
see  on  ch.  1:5.  At  all  events,  the 
rejiort  went  through  the  whole  land 
and  the  surrounding  regions,  through- 
out all  the  regions  round  about, 
so  that  it  reached  the  ears  of  John  in 
his  imprisonment,  ver.  18. 

18-35.  John  the  Baptist  sends  a 
Message  to  Jesus  ;  his  Reply,  and 
HIS  Discourse  to  the  People. 
Matt.  11  :  2-19.  Luke  is  the  fullest 
regarding  the  two  disciples  of  John 
sent  to  Jesus,  the  miracles  which  Jesus 
then  performed  (vers.  19,  20),  and  con- 
cerning the  effect  of  his  discourse  on 
the  Pharisees  and  publicans,  vers.  29, 
30.  But  Mattliew  is  the  fullest  on  the 
character  of  John  and  the  kingdom  of 
heaven  suffering  violence.  Matt.  11  : 
12,  13. 

18.  The  disciples  of  John.  These 
disciples  were  probably  in  the  vicinity 
of  Machterus,  a  fortress  in  the  southern 
extremity  of  Perea,  east  of  the  Dead 
Sea,  and,  next  to  Jerusalem,  the 
strongest  fortress  of  the  Jews.  The 
place  where  the  castle  of  ^Iacha;ru3 
stood  was  identified  in  1806  with  ruins 
of  the  modern  Blukaur,  east  of  the 
Dead  Sea,  lying  on  the  lofty  summit 
of  the  long  mountain  ridge,  Attarus, 
at  ita  northern  termination,  near  the 
shore  of  the  Zerka  Ma'in,  and  on  its 
south  side.  The  mountain  is  extremely 
cragged,  precipitous,  and  here  inacces- 
sible on  three  sides.  Large  square 
blocks  of  stone  still  show  the  remains 
of  the  ancient  walls.  See  Seetzen'a 
Keisen,  vol.  ii.,  330.  "  It  is  surrounded 
by  ravines,  at  some  points  not  less  than 


170 


LUKE  VII. 


A.  D.  28. 


19  things.     And  John  calliDg  «?i/o  Am  two  of  his  disci-   ""^f' ^' ifU^.V**' 
pies  sent  them  to  Jesus,  saying,  Art  tliou  ''he  that      is."  15-18 ; 'Dan! 

20  should  come  ?  or  look  we  for  another  ?    When  the      9-  24-26 ;  'zec.  i 

9  ;  John  6. 14. 


one  hundred  and  seventy-five  feet 
deep.  .  .  .  Into  one  of  the  deep  ravines 
beneath  the  fortress  the  headless  body 
of  John  (Mark  6  :  29)  may  have  been 
cast,  which  his  disciples  took  np  and 
buried,  and  then  went  and  told  Jesus. 
.  .  .  The  crag  on  which  the  old  fortress 
stood  is  said  to  be  visible  from  Jeru- 
salem."—De.  Hackett's  Smith's  Dic- 
tionary, p.  1728. 

Showed  him  all  these  things. 
Concerning  what  Jesus  taught  and  did, 
especially  this  report  of  him  (ver.  17J 
and  of  his  miracle  at  Nain.  This  verse 
implies  that  the  incidents  here  related 
took  place  soon  after  the  event  just 
mentioned.  This  was  the  second  time 
that  John's  disciples  reported  to  him 
the  growing  fame  of  Jesus,  John  3  :  26. 

vS,  20.  John  calling  unto  him  two 
of  his  disciples.  John's  disciples 
still  adhered  to  him,  though  he  was  in 
jn-isou  and  had  fully  accomplished  his 
mission,  ch.  5  :  33.  They  were  slow  to 
acknowledge  Christ  to  be  superior  to 
their  master.  A  separate  organization 
was  kept  up  long  after  his  execution, 
Acts  19  :  3.  Indeed,  a  sect  bearing  the 
name  of  "  John's  Disciples  "  exists  to  the 
present  day  in  the  East,  which  is  oi^posed 
alike  to  Judaism  and  to  Christianity. 

Sent  them  to  Jesus.  Some  of  the 
oldest  manuscripts  read,  to  the  Lord, 
ver.  13.  It  was  fitting  that  the  disciples 
should  go  and  see  for  themselves. 

He  that  should  come.  He  that 
comes.  An  appellation  of  the  Messiah 
which  appears  to  have  become  quite 
common  (ch.  3  :  16 ;  John  11  :  27),  and 
probablv  had  its  origin  in  ancient 
prophecy,  Ps.  40  :  7  ;  118  :  26 ;  Mai.  3  : 
1;  Matt.  21  :  9;  Heb.  10  :  37.  The 
meaning  of  the  question  is,  "  Art  thou 
he  that  comes,  the  Messiah  who  has  been 
BO  long  expected,  or  look  we  still  for  an- 
other?" Possibly,  as  the  later  Jews 
afterward  adopted  the  view  of  two  Mes- 
siahs, a  conquering  Messiah  and  a  suflfer- 
ing  Messiah,  so  John,  in  this  hour  of  his 
trial,  may  have  entertained  a  vague  idea 
that  there  might  be  another  who  should 
more  completely  fulfil  the  predictions 
of  the  prophets. 

Various  reasons  have  been  given  for 


this  inquiry  of  John.  Some  think  tha' 
he  asked  it  for  the  sake  of  his  disciples, 
whose  minds  he  wished  to  satisfy  in  re- 
gard to  the  Messiahship  of  Jesus.  But 
to  this  it  is  objected  that  the  answer 
was  sent  to  John  himself.  Others  sup- 
j)ose  that  doubt  existed  for  some  reason 
or  other  in  John's  own  mind.  And 
still  others  think  that  his  inquiry  de- 
noted impatient  zeal,  and  implied  an 
intimation  to  Jesus  to  assert  his  Mes- 
siahship still  more  plainly,  and  that  our 
Saviour's  rejjly  M'as  a  rebuke  similar  to 
that  given  to  Mar)',  John  2  :  4. 

But  whatever  view  we  adopt,  we  must 
beware  of  supposing  that  John  had  no 
higher  ideas  of  the  kingdom  of  God  thau 
those  which  were  common  at  that  time 
among  the  Jews.  That  he  had  concep- 
tions of  its  spiritual  nature  is  evident 
from  his  preaching.  See  Matt.  3  :  7-12 ; 
John  1  :  29-31,  34  ;  3  :  27-36.  It  seems 
also  evident  that  the  reason  of  the  in- 
quiry must  be  found  principally  in  John 
himself;  for  the  answer  was  sent  to  Am, 
and  the  import  of  it  was  comforting, 
strengthening,  and  corrective.  While 
it  administered  a  gentle  rebuke,  it  was 
adapted  to  confirm  his  faith.  Having 
been  confined  m  prison  several  months, 
cut  ofi"  suddenly  from  active  labor,  and 
liearing  many  reports  of  Jesus,  some 
vague  and  some  distoi'ted  by  the  preju- 
dices of  his  disciples,  it  was  not  strange 
that  he  should  have  been  dejected,  like 
many  eminent  saints  before  him,  brood- 
ing over  his  own  troubles  and  the  slow 
progress  of  the  kingdom  of  God.  If 
this  his  hour  of  darkness  he  felt  that  he 
needed  more  light  and  more  strength. 
Not  that  he  doubted  his  own  oflS.ce  a* 
forerunner,  nor  that  he  had  any  good 
reason  to  doubt  the  divine  commission 
of  Jesus  nor  any  of  the  declarations  he 
had  made  concerning  him,  but  he  felt 
the  inward  need  of  a  new  confirmation 
of  his  own  faith  by  a  fresh  declaration 
from  Jesus  himself.  And  this  was  just 
what  he  received.  This  view  also  makes 
the  analogy  between  John  and  his  pro- 
totype, Elijah,  complete.  The  one  was 
cast  into  prison  by  Herod,  the  other 
driven  into  the  wilderness  by  Ahab,  and 
both  during  their  trial  were  dejected 


A..  D.  28. 


LUKE  VII. 


171 


men  were  come  unto  him,  they  said,  John  Baptist  hath 
sent  us  unto  thee,  saying.  Art  thou  he  that  should 

21  come,  or  look  we  for  another?  And  in  the  same  hour 
he  cured  many  of  their  infirmities  and  plagues,  and  of 
evil  spirits  ;  and  unto  many  that  v)ere  blind  he  gave 

22  sight.    'Then  Jesus  answering  said  unto  them.  Go   i m t! is.  lo'si 
your  way,  and  tell  John  what  things  ye  have  seen  and   "  ^t.  8.  1-4. 
heard;  "how  that  the  blind  see,  'the  lame  wallc,  ""the   oMt.9.24, 25. 
lepers  are  cleansed,  "the  deaf  hear,  "the  dead  are   pch.  4.  18;  Ps  22 

23  raised,  P to  the  poor  the  gospel  is  preached.     'And      T-'slm^i^i'^^ 
blessed  is  he,  whosoever  shall  not  be  offended  in  me 


'Mt.  11.4. 

kis.  29.  18;  35.  4- 
6;  42.  7:  Mt.  9. 
30;  John  2.23; 
3.  2;  5.  36;  10. 
25,38-  14.  11. 


and  desponding,  1  Kings  19  :  1-4,  14. 
Doubtless  also  the  disciples  of  John 
needed  similar  and  possibly  greater  en- 
couragement and  a  severer  rebuke  than 
did  their  master.  Very  probably  John 
liad  their  good  also  in  view.  That  the 
answer  of  Jesus  resulted  in  their  good 
also  appears  from  the  fact  that  when 
John  was  beheaded,  they  "  took  up  the 
body  and  buried  it,  and  came  and  told 
Jesus,"  Matt.  14  :  12. 

20.  This  verse,  not  found  in  Matthew, 
simply  states  that  the  men  came,  and 
they  put  the  question  as  instructed. 

21.  This  verse  is  not  found  in  Mat- 
thew's account.  Jesus  first  replies  in 
deeds.  In  that  same  hour.  At  that 
very  time  when  John's  disciples  came  to 
him.  Infirmities,  or  diseases,  and 
plagues,  and  of  evil  spirits.  Luke, 
the  physician,  accurately  distinguishes 
between  diseases  and  evil  spirits.  Unto 
many  blind  he  gave  sight.  The 
original  is  expressive.  He  freely  and 
graciously  bestowed  sight  on  the  blind. 

22.  After  manifesting  his  divine  power 
a.s  the  Messiah,  Jesus  still  makes  no 
direct  reply,  but  commands  the  disciples 
of  John  to  go  and  tell  John,  make 
known  to  him,  his  miracles  and  the 
preaching  which  were  the  evidences  of 
ris  Messiahship  and  an  exact  fulfilment 
A  prophecy,  Isa.  29  :  18 ;  35  :  5,  6 ;  61  : 
1-3.  What  an  exairple  of  modesty  and 
humility  does  .Tesus  present  in  his  reply ! 
He  says  not,  Report  the  miracles  that  I 
am  working,  but  what  things  ye 
have  seen  and  heard.  Seen  refers 
specially  to  the  miracles  which  were 
wrought  in  the  presence  of  John's  dis- 
ciples, ver.  21.  Heard  may  refer  to 
accounts  of  other  miracles  from  eye- 
witnesses ;  but  its  special  reference  is  to 
the  preaching  of  the  good  tidings  to  the 
poc. 


iMt.  11.6. 

Jesus  specifies  the  more  signal  things 
they  heard  and  saw  which  were  the 
signs  of  his  ministry.  The  dead  are 
raised.  They  may  have  witnessed  the 
raising  of  the  dead,  or  they  may  have 
received  accounts  from  reliable  wit- 
nesses of  the  raising  of  the  daughter  of 
Jairus  (ch.  8  :  41-56),  and  of  the  widow's 
son  at  Nain,  vers.  11-15.  The  miracles 
Avere  significant,  and  symbolical  of  tlie 
healing  of  the  soul.  They  were  attended 
with  spiritual  blessings,  and  indeed 
were  the  external  signs  of  inward  cures 
to  those  who  exercised  faith  in  Jesus  as 
the  Redeemer.  The  poor.  The  low- 
ly, the  humble,  including  the  idea  of 
being  afflicted  and  distressed.  Refer- 
ence is  evidently  made  to  Isa.  61  :  1, 
and  to  that  class  of  persons  who  com- 
bined external  i:)overty  Avith  humility 
and  a  sense  of  spiritual  want.  See  ch. 
4  :  18.  The  gospel.  The  good  tidings 
of  eternal  salvation.  Pharisees  and 
Ijhilosophers  and  false  religionists  had 
overlooked  the  poor  and  the  lowly. 
Stier  observes  that  with  the  dead  are 
raised  is  united  the  poor  are  evangelized^ 
or  have  the  gospel  preached  to  them,  as 
being  a  thing  hitherto  unheard  of  and 
strange. 

23.  Blessed.  Happy  in  his  condi- 
tion, his  relations  and  destiny.  See  ch. 
6  :  20.  Shall  not  be  offended  in 
me.  Rather,  at  me,  as  an  occasion  of 
offence,  of  dissatisfaction  and  dislike. 
The  meaning  is,  Happy  is  he  to  whom 
I  shall  not  prove  a  stumbling-block, 
who  shall  not  take  offence  at  my  cha- 
racter, conduct,  or  words,  so  as  to  desert 
and  reject  me.  Mark  how  carefully  put 
are  thie  words.  Tlioy  are  not  personal 
to  John  himself,  nor  do  they  imply  that 
he  had  really  taken  offence  at  Jesus.  So 
far  as  he  remained  steadfast,  they  were 
full  of  comfort;   but  so  far  as  he  de- 


172 


LUKE  VII. 


A.  D.  28 


24  'And  when  the  messengers  of  John  were  departed, 
he  began  to  speak  unto  the  people  concerning  John, 
What  went  ye  out  into  the  wilderness  for  to  see  ?     A 

25  reed  shaken  with  the  wind?  But  what  went  ye  out 
for  to  see?  A  man  clothed  in  soft  raiment?  Be- 
hold, they  which  are  gorgeously  apparelled,  and  live 

2G  delicately,  are  in  king's  courts.     But  what  went  ye 


fMt.  11.7. 


Kponded  or  wavered  in  his  f'aitli,  they 
were  full  of  warning  of  what  might  re- 
gult  from  such  a  condition  of  mind  and 
course  of  conduct. 

This  incident  gives  Jesus  an  occasion 
for  uttering  the  following  discourse  to 
the  multitude. 

24-30.  John's  Character,  Office, 
AND  Dignity.  The  effect  of  the  dis- 
course on  Christ's  hearers,  Matt.  11  : 
8-15. 

24.  When  the  messengers  of 
John  were  departed,  so  as  not  to 
appear  to  flatter  him  through  them, 
Jesus  began  to  speak  of  him  in  the 
highest  terms  of  commendation.  This 
shows  that  John  had  not  gone  far  iu 
wavering;  and  we  may  justly  infer  that 
the  answer  of  Jesus  dispelled  all  dark- 
ness and  despondency  that  may  have 
possessed  his  mind.  Bengel  remarks, 
"  The  world  praises  to  the  face,  censures 
behind  the  back ;  divine  truth  the  oppo- 
site." Jesus  doubtless  intended  to  pre- 
vent the  people  putting  a  wrong  con- 
struction on  John's  inquiry,  and  from 
supposing  that  he  in  any  sense  retracted 
his  testimony  in  regard  to  Jesus.  He 
also  had  an  opportunity  of  affirming  the 
character  and  high  position  of  John, 
and  showing  the  wicked  treatment  that 
both  his  forerunner  and  himself  had  re- 
ceived ;  of  pronouncing  woes  upon  un- 
believers, and  extending  gracious  invi- 
tations to  those  who  were  in  a  condition 
to  receive  him,  Matt.  11  :  20-30.  In- 
stead of  beginning  with  positive  asser- 
tions, he  wisely  commences  with  certain 
interrogations  which  lead  to  the  most 
positive  affirmations.  Referring  to  the 
time  when  they  went  forth  into  the  wil- 
derness to  the  preaching  and  baptism 
of  John,  he  asks,  But  what  went  ye 
out  into  the  Avilderness  for  to  see  ? 
The  word  translated  see  is  very  expres- 
sive, meaning  to  bcJiolJ,  to  gaze  at,  as  a 
public  show  or  spectacle.  A  reed 
shaken  with  the  wind?  Surely  not 
a  reed  shaken  by  the  wind  ?  Some  suj)- 
pose  tVat  Jesus  refers  to  reeds  as  a  com- 


mon product  of  the  wilderness  of  Judea, 
and  which  grew  in  abundance  on  the 
banks  of  the  Jordan  :  surely  it  was  not 
to  see  the  rustling  reeds  of  the  desert? 
Others  regard  the  language  as  descrip- 
tive of  John  :  surely  he  did  not  go  out 
to  see  a  man  fickle,  wavering,  and  un- 
stable ?  The  latter  suits  the  context  the 
best ;  for  Jesus  began  to  speak  concern- 
ing .lohn,  and  he  proceeds  to  the  mo.st 
positive  assertions.  It  also  accords  with 
the  figurative  style  of  the  East.  The 
meaning  is.  Ye  did  not  go  out  to  see  a 
man  who  was  wavering  and  easily  in- 
fluenced, like  the  reeds  of  the  wilderness 
shaken  by  the  wind ;  for  you  found 
John  to  be  a  firm  and  decided  character. 
Think  not,  therefore,  that  he  is  in  any 
way  diiferent  now,  or  that  he  has 
changed  his  views  in  regard  to  the  great 
truths  and  doctrines  he  then  expressed. 
25.  But  if  ye  did  not  go  out  to  see 
such  a  character,  Avhat,  then,  went  ye 
outfortosee?  Aman?  Notice  the 
fine  climax  in  these  questions.  A  reed, 
a  man,  a  prophet.  Soft  raiment? 
Luxurious  clothing,  a  mark  of  effemi- 
nacy and  the  very  opposite  to  John's 
dress.  Matt.  3:4.  It  is  evident  that  this 
was  not  their  object;  for  they  would  not 
have  gone  into  the  wilderness  to  find 
one  in  costly  and  luxurious  clothing, 
and  who  lived  delicately,  but  rather 
to  king's  i^alaces.  The  meaning  is.  Ye 
did  not  go  out  to  see  a  man  in  gorgeous 
or  splendid  dress  and  of  effeminate 
haoits  and  character,  like  those  who 
dwell  in  the  palaces  of  kings,  and  es- 
pecially at  the  court  of  Herod;  for  you 
found  John  bold,  stern,  and  inflexible, 
austere  and  self-denying,  and  not  one 
disposed  to  flatter  from  motives  of  expe- 
diency, selfishness,  or  cowardice.  Think 
not,  then,  that  he  has  been  influenced 
by  any  such  motives  in  sending  his  re- 
cent inquiry  to  me,  or  that  the  inquiry 
itself  indicates  any  such  trait  in  his  cha- 
racter. Jesiis  ajipeals  to  John's  well- 
known  character,  and  to  the  esteem  in 
which  he  was  held  by  the  multiludfl 


A.  D.  28. 


LUKE  VII. 


17S 


out  for  to  see?    A  prophet?   Yea,  I  say  unto  you,  and 

27  iiiucli  more  than  a  prophet.  This  is  he,  ol'wlioiu  it  is 
written,  Behctkl,    I    send   my   messenger  before  thy 

28  face,  which  shall  prepare  thy  way  before  thee.  For 
I  say  unto  you.  Among  those  that  are  born  of  women, 
there  is  not  a  greater  prophet  than  John  the  Baptist : 
But  he  that  is  least  in  the  kingdom  of  God  is  greater 
than  he. 

29  And  all  ';he  people  that  heard  him,  and  the  publi- 


when  he  was  in  the  height  of  his  minis- 
terial success.  These  were  a  sufficient 
answer  to  the  supposition  tliat  he  was 
either  fickle,  selfish,  or  cowardly. 

26.  But  if  ye  went  not  out  to  see  a 
luxurious  and  effeminate  person,  what, 
then,  went  ye  out  to  see  ?  Anticipating 
their  reply,  he  asks,  a  prophet?  for 
all  held  John  as  a  proi>het,  ch.  20  :  6. 
This  he  affirms,  Yea,  and  adds,  much 
more  than  a  prophet.  A  'prophet 
was  not  only  one  who  foretold  future 
events,  but  also  one  who  was  divinely 
commissioned  as  a  religious  teacher,  or 
who  instructed  men  as  to  the  will  of 
God.  John  was  more  than  an  ordinary 
prophet.  The  reason  for  this  assertion 
is  given  in  the  following  verse. 

27.  This  verse  gives  the  proof  that 
John  was  more  than  a  prophet  by 
quoting  Mai.  3:1.  The  quotation  is 
according  to  the  sense  of  the  prophecy, 
not  in  its  exact  language.  John  was 
the  messenger  of  God  who  was  to  pre- 
pare the  way  before  the  Lord,  even  the 
messenger,  or  angel,  of  the  covenant. 
He  was,  in  other  words,  the  forerunner 
of  the  Messiah,  and  thus  superior  to  all 
of  his  predecessors.  He  was  himself 
the  subject  of  prophecy  (one  of  the  two 
messengers,  or  angels,  spoken  of  by 
Malachi),  the  nearest  of  all  the  ijrophets 
to  the  ^Messiah,  and  indeed  the  preparer 
of  his  way.  The  p/ophets  had  spoken 
of  Christ  from  afar;  they  had  pointed 
mentoioard  Christ;  hut  John  a7i7iounced 
his  immediate  coming  (ch.  1  :  76;  Matt. 
3  :  2,  3,  11),  and  introduced  Christ, 
John  1  :  35,  36.  Christ  was  the  Bride- 
groom, John  the  friend  of  the  Bride- 
groom, his  groomsman,  John  3  :  39. 
Thus,  he  enjoyed  a  distinction  never 
before  conferred  on  any  prophet  (this 
verse)  or  even  on  any  man  (next  verse). 
Prepare  thy  way.  Fully  make 
ready  for  thy  advent.  Before  thy 
face.     Immediately  before  thee. 


28.  For  I  say,  etc.  According  to 
the  best  text  this  verse  should  read, 
/  say  to  you.  Among  those  that  are 
born  of  women  no  one  is  greater  than 
John.  None  of  the  human  race  had  en- 
joyed his  distinction  and  his  relative 
position  to  the  Messiah.  Not  that 
he  excelled  all  others  in  piety.  He 
that  is  least,  etc.  Literally,  he  thai 
is  less — that  is,  than  all  the  rest  in  the 
kingdom  of  God.  This  in  English  is 
equivalent  to  he  that  is  least.  Greater 
thau  he.  Than  John  the  Baptist. 
They  who  are  in  the  kingdom  of  God 
constitute  the  bride  of  Christ.  In- 
asmuch as  the  bride  enjoys  a  greater 
distinction  thau  the  friend  of  the  bride- 
groom, so  the  weakest  and  the  least  dis 
tinguished  in  Christ's  kingdom  enjoys 
a  distinction  above  John,  the  harbinger 
and  groomsman  of  Christ.  Some  sup- 
jjose  the  passage  to  mean.  He  that  is 
less  than  John,  his  inferior  in  all  other 
respects,  yet,  by  virtue  of  his  being  in 
the  kingdom  of  heaven,  is  greater,  more 
important  and  distinguished,  than  he. 
The  former  interpretation  is  to  be  pre- 
ferred as  the  most  natural. 

29.  This  verse  and  the  next  are  not 
in  Matthew's  account.  Luke  here 
throws  in  a  brief  allusion  to  the  effect 
of  these  teachings  on  his  hearers.  Some 
eminent  authorities,  however,  suppose 
that  these  two  verses  are  the  words  of 
Jesus  and  the  continuation  of  his  dis- 
course. This  seems  to  me  somewhat 
arbitrary  and  unnatural.  Alford's  re- 
mark is  very  pertinent :  "  They  are 
evidently  a  parenthetical  insertion  of 
the  evangelist,  expressive,  not  of  what 
had  taken  place  during  John's  baptism, 
but  of  the  present  effect  of  our  Lord's 
discourse  on  the  then  assembled  mul- 
titude. Tlieir  whole  diction  and  form 
is  historical,  uot  belonging  to  discourse." 
But  whether  we  regard  them  as  Luke's 
or  our  Lord's  words,  they  show  that  the 


174 


LUKE  VII. 


A.  D.  28 


canSj  •justified  God,  'being  baptized  with  the  bap- 

30  tism  oi'  John.  "But  the  Pharisees  and  lawyers  re- 
jected ^the  counsel  of  God  against  themselves,  being 
not  baptized  of  him. 

31  And  the  Lord  said,  "Whereunto  then  shall  I  liken 
the  men  of  this  generation?  and  to  what  are  they 

32  like?     They  are  like  unto  children  sitting  in  the 


•ver.  35;  Ts.  51.  t; 

Ro.  3.  4-6. 
«ch.  3.  12;  Mt.  3 

5,6. 
«Mt.  11.16-19. 
»Ac.  20.27. 
"Mt.  11.  16. 


success  of  John's  ministry  was  prin- 
cipally among  the  more  despised  classes 
of  the  people,  while  the  religious  teachers 
rejected  him.    See  on  ver.  31. 

All  the  people  that  heard  him. 
Rather,  hearing  it,  the  most  natural 
reference  being  neither  to  John  nor  to 
Jesus,  but  to  what  Jesus  had  just  said. 
The  publicans,  tax-gatherers.  See 
on  ch.  3  :  12.  Justified  God,  pro- 
nounced this  testimony  of  Jesus  con- 
cerning John  to  be  true,  and  hence  that 
God  was  just  and  good  in  sending  such 
a  teacher  as  John.  They  thus  ap- 
proved of  what  Jesus  had  said,  and 
of  the  preaching  and  baptism  of  John. 
Being  baptized.  They  had  formerly 
acknowledged  themselves  sinners,  pro- 
fessed repentance,  and  had  been  bap- 
tized. They  now  act  consistently. 
"John  struck  the  first  chords,  but 
the  sounds  would  soon  have  died  out 
in  silence  if  a  mightier  hand  had  not 
swept  the  yet  vibrating  strings." — 
ElliCott. 

30.  Pharisees.  See  on  Luke  5  :  17. 
Lawyers,  learned  and  skilled  in  the 
Mosaic  law;  hence  interpreters  and 
teachers  of  the  law.  A  person  who  is 
styled  a  lawyer  in  Matt.  22  :  35  is  called 
a  scribe  in  Mark  12  :  28.  The  two 
terms  have  generally  been  considered 
as  nearly  equivalent,  the  lawyer  being 
regarded  as  a  teaching  scribe.  Lawyers 
are  frequently  connected  with  the 
Pharisees  (ch.  14  :  3),  and  probably 
were  very  generally  of  that  sect.  Re- 
jected the  counsel  of  God,  as  ex- 
hibited by  the  testimony  of  Jesus  and 
as  shown  by  the  mission  of  John. 
Against  themselves,  to  their  own 
hurt.  It  is,  however,  better  to  trans- 
late toward  themselves.  They  rejected 
God's  plan,  purpose,  and  mission  of 
mercy  toward  themselves,  as  presented 
in  the  ministry  both  of  John  and  Jesus. 
See  the  tender  words  of  Jesus  in  ch.  13  : 
34.  Being  not  baptized  of  him, 
John.     Thus  they  rejected  John  when 


he  was  exercising  his  ministry,  and 
now  they  still  reject  him  as  well  as  the 
testimony  of  Jesus  concerning  him.  It 
is  wortliy  of  notice  in  both  this  verse 
and  the  preceding  that  being  or  not 
being  baptized  is  connected  with  ap- 
proval or  disapproval  of  the  counsel  of 
God. 
31-35.  How  THE  Ministry  of  John 

AND  OF  JeSTTS  HAD  BEEN  RESPECTIVE- 
LY RECEIVED,  or  the  childish  treatment 
they  had  received  of  that  generation, 
Matt.  11  :  10-19. 

31.  And  the  Lord  said.  This 
should  be  omitted,  according  to  the  old- 
est manxiscrijrts  and  tlie  highest  critical 
authorities.  The  omission  of  these 
words  forms  the  strongest  argument  for 
supposing  the  preceding  two  verses  to 
be  a  continuation  of  our  Lord's  dis- 
course. But  those  two  verses  in  the 
original  are  historical  in  style,  as  re- 
marked above.  The  change  to  the  style 
of  discourse  in  this  verse  was  sufficient 
without  formally  introducing  the  words, 
"  And  the  Lord  said."  Again,  as  Jesus 
now  speaks  of  the  conduct  of  that  gen- 
eration toward  John  and  toward  him- 
self, it  is  more  natural  to  regard  the 
preceding  verse  as  showing  not  only 
the  rejection  of  John,  but  also  of  our 
Lord's  testimony  concerning  him  ;  and 
hence  that  the  words  are  Luke's.  But 
whereunto,  etc.  Implying  that  they 
liad  not  ears  to  attend  to  and  understand 
what  he  had  just  taught  in  regard  to 
John  and  himself  This  generation. 
The  people  of  this  time,  especially  the 
leaders,  the  scribes  and  Pharisees.  Luke 
adds.  To  what  are  they  like?  as  if 
it  were  difficult  to  find  an  object  with 
which  to  compare  them. 

32.  They  are  like  unto  children, 
who,  sitting  in  the  markets,  imitate  in 
their  plays  the  scenes  of  actual  life, 
now  of  marriage  and  now  of  funerals, 
yet  are  unable  in  any  way  to  please 
one  another.  The  ancient  markets 
were  pkces  of  public  resort  where  peo- 


A.  D.  28. 


LUKE  VII. 


175 


market-pliice,  and  calling  one  to  another,  and  saying, 
We  have  piped  unto  you,  and  ye  have  not  danced; 
we  have  mourned  to  you,  and  ye  have  not  wept. 

33  For  ^^  John  the  Baptist  came  neither  eating  bread  nor   *ch-  i.^i6^;  Mt.  3 

34  drinking  wine:  and  ye  say.  He  hath  a  devil.  The 
Son  of  man  is  come  eating  and  drinking ;  and  ye  say, 
Behold  a  gluttonous  man,  and  a  winebibber,  a  friend 

35  of  publicans  and  sinners  I    '  But  wisdom  is  justified   '  ^j  °^-jgf  •  j  \^  ^3 


of  all  her  children. 

pie  congregated  for  business  or  for  con- 
versation, and  the  children  for  amuse- 
ment. "  In  the  market-places  of  the 
East  you  may  often  see  a  boy  playing 
on  a  reed  pipe,  and  other  children  dan- 
cing to  it.  We  often  saw  also  a  funeral 
train,  where  some  were  wailing  and 
others  responding  in  regular  measure." 
— M.  W.  Jacobus. 

When  they  had  piped,  played  on 
the  flute  a  lively  and  joyftil  tune,  the 
others  had  not  danced  to  the  music.  It 
was  customary  among  the  Jews,  Greeks, 
and  Romans  to  play  the  flute  at  marriage 
dances.  And  then,  changing  their  play, 
they  had  mourned,  su7ig  dirges  as  at  a 
funeral,  yet  even  then  the  others,  being 
determined  to  be  satisfied  and  pleased 
with  nothing,  had  not  wept,  the  word 
implying  not  only  shedding  of  tears,  but 
also  every  external  expression  of  grief 
These  two  sets  of  children  represented 
the  childish,  freakish,  and  ill-humored 
conduct  of  the  scribes  and  Pharisees 
toward  John  and  Jesus.  Neither  of 
them  really  represent  Christ  and  his 
forerunner,  for,  as  Dr.  Schaflf  remarks, 
they  "  could  with  no  degree  of  pro- 
priety and  good  taste  be  represented  as 
playmates  and  comrades  of  their  way- 
ward contemporaries." 

33.  Jesus  now  applies  the  illustration 
just  given.  The  Baptist.  The  bap- 
iizer.  This  title  was  evidently  familiar 
to  the  Jews.  Matthew  sj^eaks  of  John 
the  Baptist,  without  any  explanation, 
as  a  person  well  known.  So  also  did 
Herod,  Mark  6  :  14.  Josephus  also 
Bays  {Antiq.  xviii.  5,  2)  that  he  was 
"  called,"  or  rather  "  siirnamed,  the  Bap- 
tist." Neither  eating  bread  nor 
drinking  wine.  John  was  abstemious 
and  austere  in  his  habits,  not  living  on 
ordinary  food,  but  on  locusts  and  wild 
honey  (ch.  3:4);  yet  the  people,  espe- 
cially the  scribes  and  lawyers,  ascribed 
it  to  demoniacal  instead  of  divine  influ- 


ence, saying.  He  hath  a  devil.    See 

on  ch.  4  :  33. 

34.  The  Son  of  man,  the  Messiah. 
See  on  ch.  5  :  24.  The  title  is  here  very 
fitting,  as  the  human  side  of  Christ  is 
here  brought  noticeably  to  view.  Eat- 
ing and  drinking.  Jesus  lived  as  men 
ordinarily  lived,  and  gave  attention  to 
the  social  enjoyments  of  life.  Thus  he 
attended  the  marriage  at  Cana  in  Gal- 
ilee (John  2  :  1-11)  and  the  feast  at  the 
house  of  Matthew,  ch.  5  :  29.  Yet 
they  also  found  fault  with  him.  They 
call  him  a  glutton,  a  wine-drinker,  a 
friend  of  publicans  and  sinners.  The 
last  clause  suggests,  however,  their 
chief  objection.  He  associated  with 
the  common  people,  ate  with  publicans 
and  sinners,  and  proclaimed  that  he 
came  not  to  call  righteous  men,  but 
sinners,  ch.  5  :  32.  He  was  a  Friend, 
not  of  their  sins,  but  of  their  souls. 
How  evident  it  was  from  the  illustra- 
tion here  given  and  the  opposite  modes 
of  life  of  John  the  Baptist  and  Jesus 
that  the  trouble  was  in  the  hearts  of 
these  faultfinders,  who  were  determined 
to  be  satisfied  with  nothing ! 

35.  But  wisdom  is,  rather  was, 
justified  of,  i-ather  by,  all  her 
children.  The  meaning  is.  But 
though  both  Christ  and  his  forerunner 
were  condemned  by  this  childish  gen- 
eration, yet  tlie  divine  wisdom  (compare 
1  Cor.  2:7)  displayed  in  both  of  these 
characters,  so  dissimilar,  was  justified, 
acquitted,  and  approved  on  the  part  of 
her  children,  those  who  received  her 
truth  and  observed  her  commands.  By 
this  language  Jesus  condemns  the  Jew- 
ish leaders  and  approves  of  those  who 
had  accepted  his  doctrine.  The  former 
were  childish,  like  petulant,  peevish  chil- 
dren; the  latter  were  childlike,  teach- 
able, confiding,  and  faithful.  The  con- 
duct of  the  former  was  condemned  by 
that  of  the  latter.     The  way  ia  thus 


176 


LUKE  VI] 


A.  D.  28. 


A  penitent  woman  anoints  the  feet  of  Jesus. 

86  'And  one  of  the  Pharisees  desired  him  that  he 
would  eat  with  him.  "And  he  went  into  the  Phari- 
see's house,  and  sat  down  to  meat. 

37      And,  behold,  ""a  woman  in  the  city,  which  was  a   ''Joimn 
sinner,  when  she  knew  that  Jesus  sat  at  meat  in  the 


Mt. 'ifi.B;  Mk.  14. 
A;  .John  IJ.  2. 
ch.  11.37;  1-1.  1. 


prepared  for  the  fearful  woes  that  fol- 
Icw  in  Matt.  11  :  10-24;  his  prayer  of 
tliaiiksgiving  aiid  his  tender  invitation 
to  all  who  were  groaning  under  spirit- 
ual bondage  to  come  to  him  for  rest, 
Matt.  11  :  25-30. 

36-50.  Jesus  Dines  with  Simon 
THE  Pharisee,  and  is  Anointed  by 
A  Penitent  Woman.  Luke  alone 
relates  this  incident.  It  probably  oc- 
curred very  soon  after  the  events  just 
narrated ;  possibly  in  the  vicinity  of 
Nain.  It  is  altogether  different  from 
the  anointing  related  in  Matt.  26  :  6-13  ; 
Mark  14  :  3-9  and  John  12  :  2-8.  This 
took  place  much  earlier,  in  Galilee ; 
that  in  Bethany,  just  before  the  cruci- 
fixion. This  was  in  the  house  of  Simon 
the  Pharisee ;  that  at  the  house  of  Simon 
the  leper.  Here  a  penitent  woman,  a 
sinner;  there  a  female  disciple.  Here 
the  anointing  was  the  thankfulness  of 
penitence  and  love ;  there  for  his  burial. 
Here  the  woman  is  censured  by  the 
host ;  there  by  a  disciple.  Here  a  sinner 
is  forgiven ;  there  a  female  disciple  is 
raised  to  the  honor  of  an  everlasting  re- 
membrance. A  close  examination  will 
reveal  other  differences.  That  both  oc- 
cuiTed  at  the  house  of  a  Simon  is  not 
strange  in  a  country  where  the  name 
was  very  common.  There  are  eight 
other  Stmons  mentioned  in  the  New 
Testament,  two  of  them  among  the 
apostles,  ch.  6  :  14-16.  As  the  other 
evangelists  omit  this,  so  Luke  omits  the 
other.  Why  Luke  does  not  relate  the 
latter  we  can  only  conjecture.  But  of 
this  we  can  rest  assured — that  it  was  not 
the  design  of  the  Spirit  that  any  one 
evangelist  should  relate  two  anointings 
in  some  respects  similar. 

36.  One.  His  name,  as  we  incident- 
ally learn  from  ver.  40,  was  Simon.  It 
was  not  important  to  know  the  name  of 
either  this  Pharisee  or  the  penitent 
woman,  since  the  incident  here  related 
is  introduced  to  teach  and  illustrate 
certain  great  truths.  Desired  him, 
etc.     Yet  he  was  carjful  not  to  com- 


promise himself  by  showing  courtesies 
to  Jesus,  lest  he  should  appear  as  a 
secret  follower,  vers.  44-46.  Various 
motives  probably  induced  Simon  to 
invite  Jesus,  such  as  curiosity,  pride, — 
since  Jesus  was  very  popular, — and  some 
awakened  interest  in  what  Jesus  hnd 
said  or  done.  Sat  down  to  meat. 
declined  at  table,  according  to  the 
Oriental  custom  at  meals.  The  guests 
reclined  ujion  their  left  side,  with  their 
head  supported  by  the  left  arm  and  their 
faces  toward  the  table. 

37.  A  Avoman  in  the  city  which 
was  a  sinner.  According  to  the  best 
manuscripts  and  the  highest  critical 
authorities,  ,4  woman  ivho  was  a  smner 
in  the  city — that  is,  publicly,  well  known 
as  such,  one  who  was  leading  an  un- 
chaste life  in  the  city.  The  whole  nar- 
rative implies  that  she  had  been  em- 
IDhatically  a  sinner.  The  city  most 
naturally  refers  either  to  Capernaum, 
his  principal  place  of  residence,  or  to 
Nain.  It  was  more  probably  the  latter, 
which  is  the  last  city  mentioned  in  the 
narrative,  ver.  11.  Tlie  name  of  this 
woman  is  withheld,  doubtless  through 
delicacy  and  tenderness  toward  her. 
There  is  no  sufficient  reason  for  suppos- 
ing her  to  have  been  Mary  Magdalene. 
Luke  introduces  the  latter  in  ch.  8  :  2  aa 
one  who  had  never  been  before  men- 
tioned bv  him.  Because  Mary  Magda- 
lene had  been  possessed  with  seven 
demons  does  not  imply  anything  against 
her  moral  character  or  life.  Injustice 
has  too  long  been  done  her  by  using  her 
name  in  relation  to  persons  and  societies 
connected  with  raising  the  fallen  from  a 
life  of  infamy.  When  she  knew,  etc. 
She  sought  him  out.  Her  heart  wiis 
already  touched.  She  seems  to  have 
seen  and  heard  Jesus.  Possibly  she  liad 
heard  that  invitation,  "  Come  unto  me," 
etc.,  Matt.  11  :  28-30.  What  part  of  the 
Pharisee's  hoiise  it  was,  where  they  were 
dining,  we  are  not  told.  It  may  have 
been  in  the  open  court  around  which 
the  house  was  built.      "  In  the  East  the 


A.  D.  28. 


LUKE  VII. 


177 


Pharisee's  house,,  "brought  an  alabaster  box  of  oiat- 
88  ment;   and  stood  at  his  feet  behind  him  "*  weeping, 

and  began  *to  wash  his  foot  with  tears,  and  did  wipe 

them  witli  the  hairs  of  her  head,  and  kissed  his  feet, 

and  anointed  them  with  the  ointment. 
39      Now  when  the  Pharisee  which  had  bidden  him  saw 

it,  he  spake  within  himself,  saying,  'This  man,  if  he   'ch.  is.  2 


0  Mt.  2G.  7. 

*  2  Cor.  7.  .0. 

•Ge.  18.4,  1  Sam. 
25.  41. 


meak  are  most  commonly  taken  in  an 
open  court,  or  a  room  enclosed  on  three 
sides,  admitting  free  access.  We  took  a 
meal  at  the  house  of  the  consul  at  Tyre. 
It  was  an  open  area,  and  several  natives 
dropped  in  without  the  least  ceremony 
or  restraint  to  see  us." — M.  W.  Jaco- 
bus. "  An  Oriental's  house  is  by  no 
means  his  castle.  The  universal  preva- 
lence of  the  law  of  hospitality — the  very 
first  of  Eastern  virtues — almost  forces 
him  to  live  with  open  doors,  and  any 
one  at  any  time  may  have  access  to  his 
rooms.  When  we  were  at  a  sheykh's 
house,  the  population  took  a  great  in- 
terest in  inspecting  us." — Dr.  Fakrak, 
Life  of  Christ,  vol.  i.,  p.  208.  This  was 
the  best  opportunity  for  this  woman  to 
express  her  gratitude.  It  appears  to 
have  been  the  custom  then  as  now  in 
some  parts  of  the  East  to  allow  un- 
invited persons,  and  even  such  as  the 
guests  would  not  eat  with,  to  enter  the 
house,  and  even  participate  in  the  con- 
versation going  on  at  the  table. 

Alabaster  box.  One  word  in  the 
original,  meaning  alabaster,  and  well 
expressed  here  by  alabaster  vase  or  box. 
Alabaster  was  a  variety  of  gypsum, 
white  and  semi-transparent,  very  costly, 
and  used  for  making  vases  and  vials  for 
ointments.  It  was  considered  by  the 
ancients  the  best  for  preserving  them. 
Layard  found  vases  of  white  alabaster 
among  the  ruins  of  Nineveh,  which 
were  used  for  holding  ointments  or 
cosmetics.  The  general  shape  of  these 
boxes  or  vases  was  large  at  the  bottom, 
with  a  long,  narrow  neck.  It  was  com- 
mon to  break  this  neck  in  order  to  open 
the  flask.  Ointment,  an  aromatic  oil 
or  perfumed  unguent,  probably  obtained 
from  certain  trees. 

38.  Stood  at  his  feet  behind 
him.  In  his  reclining  position  upon 
his  left  side  his  feet  would  be  upon 
the  couch  away  from  the  table  behind 
him.  See  on  ver.  36.  It  was  customary 
to  embrace  the  feet  of  rabbis  or  teach- 


ers. In  unostentatious  modesty  and  in 
deep  humility,  in  abasement  and  shame 
on  account  of  her  sins,  she  approached 
behind  him,  weeping  tears  of  peni- 
tence, the  .silent  language  of  the  heart, 
which  could  not  be  expressed  in  words. 
Began  to  wash  his  feet.  The  word 
translated  wash  means  to  wet,  moisten, 
shower.  Her  tears  fell  like  rain  upon 
his  feet  as  slie  was  about  to  anoint  them. 
It  was  quite  customary  to  put  the  san- 
dals aside  before  eating,  lest  the  couch 
on  which  they  lay  be  soiled.  Did 
wipe  them  with  the  hairs  of  her 
head,  with  the  long  tresses  of  hair 
which  were  flowing  loose  about  her 
shoulders.  "  Dishevelled  as  in  grief; 
most  exquisite  reverence  !"^Bengel. 
Kissed  his  feet,  tenderly  kissed  his 
feet.  The  expression  indicates  fondness. 
aflFection.  It  was  an  act  of  penitent 
love.  It  was  not  unusual  for  persons  to 
kiss  the  feet  of  a  rabbi.  And  anointed 
them  with  the  ointment,  which  be- 
fore she  had  used  entirely  u})ou  herself 
for  adornment  in  her  unhallowed  life 
of  sin.  Notice  that  this  woman  in  her 
gratitude  and  love  only  so  far  overcomes 
her  feelings  of  shame  and  abasement  as 
to  auoint  our  Saviour's  feet,  but  Mary, 
the  sister  of  Lazarus,  in  the  boldness  of 
her  faith  and  hope,  anoints  his  head, 
Mark  14  :  3.  Observe  also  that  this 
woman  came  to  anoint  his  feet.  Her 
shower  of  tears  and  the  wiping  of  his 
feet  with  her  hair  was  not  an  anticipated 
offering,  but  the  sudden  outgusliing  of 
her  heart,  overflowing  with  penitence 
and  love. 

39.  When  the  Pharisee  .  .  . 
saw.  Jesus  accepts  the  ofieriug  in  si- 
lence, but  the  self-righteous  spirit  of  the 
Pharisee  is  shocked.  Doubtless  he  was 
displeased  at  seeing  such  a  woman  enter, 
and  at  beholding  her  perform  such  an 
act  to  one  of  his  guests.  According  to 
the  traditions,  her  very  touch  would 
render  Jesus  unclean.  Spake  within 
himself.     He  assuties  that  J?^us  ia 


8* 


178 


LUKE  VII, 


A.  D.  28. 


■vrere  a  prophet,  would  have  known  who  and  what 
manner  of  woman  thi  is  that  toucheth  him  :  «for  she 
is  a  sinner. 

40  And  Jesus  answering  said  unto  him,  Simon,  I  have 
somewhat  to  say  unto  thee.     And  he  saith.  Master, 

41  say  on.     There  was  a  certain  creditor  which  had  two 
•■  debtors  :  the  one  owed  five  hundred  '  pence,  and  the 

42  other  fifty.     And  when  they  had  nothing  to  pay,  ^he 
frankly   forgave    them    both.      Tell   me,    therefore, 

i3  which  of  them  will  love  him  most  ?    Simon  answered 


«ch.  18.  11; 
6. 


Is.  65. 


103. 


■"  ch.  13.  4. 
•  Mt.  18.  28. 
JPs.  32.    1-5; 

3 ;  Is.  43. 25 ;  Mic. 

7.  18;  Ac.  13.38, 

39;    Ro.    3.    24; 

Eph.  2.  8,  9. 


ignorant  of  the  character  of  the  woman, 
and  therefore  permits  the  act.  He  does 
not  for  a  moment  suspect  that  Jesus 
would  receive  such  attention  from  a 
sinner.  This  man,  if  he  were  a 
prophet,  etc.  The  people  regarded 
Jesus  as  a  prophet,  ver.  16.  The  Jews 
held  that  discerning  of  spirits  was  a 
sign  of  a  true  prophet,  and  especially 
of  the  Messiah,  Isa.  11  :  3,  4;  1  Kings 
14  :  6 ;  2  Kings  1  :  3 ;  5  :  26.  According 
to  the  rabbins,  one  Bar  Coziba,  who 
professed  to  be  the  Messiah,  was  put  to 
death  because  he  could  not  at  once  tell 
who  was  a  wicked  person  and  who  was 
not,  according  to  Isa.  11  :  3.  Simon,  as 
1  Pharisee,  doubted  concerning  Jesus. 
The  apparent  ignorance  of  Jesus  in- 
creased his  doubts. 

40.  Jesus  answering.  To  the 
thoughts  and  reasonings  of  Simon's 
heart.  Jesus  shows  that  he  is  more 
than  a  prophet,  that  he  knew  both  Si- 
mon's heart  and  this  woman's  heart, 
and  that  her  sins  were  forgiven.  The 
answer  of  Jesus  rather  indicates  that 
the  doubts  of  Simon  arose,  not  from  ma- 
lignant opposition,  but  from  erroneous 
views  of  ceremonial  uncleanness.  Si- 
mon, I  have  somewhat,  etc.  A 
courteous  and  modest  way  of  approach- 
ing his  host,  and  at  the  same  time  a  call 
for  his  special  attention.  As  if  he  had 
eaid,  With  thy  pennission  I  have  some- 
thing to  say  to  thee ;  shall  I  say  it  ? 
Master.  Eather,  Teacher.  The  mod- 
esty and  courtesy  of  Jesus  calls  forth  a 
courteous  reply. 

41.  Jesus  presents  to  Simon  a  compar- 
ison or  parable  showing  that  a  benefac- 
tor is  loved  in  proportion  to  the  benefits 
received.  A  certain  creditor,  a  lender 
of  money.  Two  debtors  are  the  em- 
phatic words  in  this  sentence,  and  are 
the  prominent  persons  in  the  parable. 
Fi'.  2   hundred  pence.    Eather,  de- 


naries,  Eoman  silver  coins  worth  fifteen 
cents  each,  in  all  amounting  to  seventy- 
five  dollars.  Fifty  pence,  denaries, 
equal  to  seven  dollars  and  fifty  cents. 
Money,  however,  was  much  more  val- 
uable then  than  now. 

42.  And  when  they  had  nothing 
to  pay.  Better,  And  they  having 
nothing  to  pay.  They  were  both  bank- 
rupt. If  a  person  has  nothing,  he  is 
equally  a  bankrupt  wliether  his  debt  is 
large  or  small.  Thus  all  are  before 
God  spiritual  debtors  and  spiritually 
penniless.  How  the  creditor  found 
this  out  is  not  told,  nor  is  it  neces- 
sary to  the  parable.  He  frankly 
forgave  them  both.  The  mean- 
ing is  he  forgave  them  both  as  an 
act  of  kindness  and  grace.  It  was  an 
act  which  would  naturally  call  forth 
the  love  and  gratitude  of  these  creditors. 
Jesus  then  asks,  Tell  me,  therefore, 
which  of  them  will  love  him 
most?  Jesus  would  also  have  the 
decision  from  the  Pharisee  himself, 
who  would  thus  pronounce  on  his  own 
case.  This  was  one  of  Christ's  ways  of 
bringing  truth  home  to  the  heart. 
Compare  the  good  Samaritan,  ch.  10  : 
36,  37,  and  the  vineyai'd  let  out  to 
wicked  husbandmen.  Matt.  21  :  40,  41. 
It  is  natural  to  apply  this  parable  to 
both  the  woman  and  the  Pharisee,  and 
hence  some  suppose  that  the  latter  had 
received  from  Jesus  some  kindness. 
Indeed,  the  presence  of  Jesus  at  his 
table  was  a  kindness  and  a  blessed  privi- 
lege to  the  Pharisee.  But  to  apply  the 
parable  strictly  to  the  Pharisee  would 
necessitate  the  supposition  that  the 
Pharisee  had  been  forgiven,  and  that 
his  love  corresponded,  ver.  47.  But 
the  circumstances  which  gave  rise  to 
this  parable  really  demand  only  the 
application  of  the  parable  to  the 
woman.     Jesus  is  vindicating  himself 


A.  D.  28. 


LUKE  VII. 


175 


and  suid,  I  suppose  that  he  to  whom  he  forgave  most. 

And  he  said  unto  him,  Thou  hast  rightly  judged. 

44      And  he  turned  to  the  woman,  and  said  unto  Simou, 

Seest  thou  this  woman  ?  I  entered  into  thine  house  : 

thou  gavest  me  no  ''water  for  my  feet:  but  she  hath   '^^-.^^-A'  }^'  ^i 
=  •'  '  Judg.  19.  21. 


»ud  explaining  the  case  of  the  woman. 
He  does  it  the  more  pointedly  by  con- 
trasting her  conduct  with  that  of  the 
Pharisee.  She  showed  great  love,  the 
Pharisee  showed  a  want  of  love.  And 
thus  Jesus  gives  him  a  gentle  hint  that 
he  is  without  forgiveness. 

43.  I  suppose.  Simon  answers 
reverently  and  with  frank  discretion. 
There  is  evidently  a  softening  of  the 
haughty  spirit  manifested  in  his  heart 
a  little  before,  ver.  39.  We  are  not  to 
take  it  for  granted  that  he  understood 
why  Jesus  thus  asked  him.  He  doubt- 
less expected  some  moral  or  religious 
application,  but  probably  did  not  sus- 
pect that  the  question  had  reference  to 
himself,  perhaps  as  little  as  David  had 
when  he  pronounced  judgment  on  Na- 
than's parable,  2  Sam.  12  :  5-7.  He 
was  probably  astonished  and  confound- 
ed, not  only  with  the  knovvledge  that 
Jesus  showed  concerning  himself  and 
the  woman,  but  also  with  the  clear  and 
forcible  presentation  of  forgiveness  and 
love.  Christ's  knowledge  of  Simon's 
inmost  thoughts  was  an  evidence  to 
him  that  Jesus  knew  the  state  of  this 
woman's  heart.  Thou  hast  rightly 
judged.  Jesus  speaks  as  the  great 
Teacher.  Simon  must  have  felt  that 
there  was  power  and  authority  in  his 
words,  and  he  was  not  only  pleased  but 
chiefly  impressed  with  Christ's  confir- 
mation of  his  answer. 

Owen  remarks  in  this  place:  "We 
may  here  justly  interpose  a  caution 
against  the  erroneous  inference  that  a 
vile  and  notorious  sinner,  when  brought 
into  a  state  of  penitence  and  belief  in 
Christ,  will  of  necessity  surpass  in  self- 
sacrificing  love  one  whose  external 
conduct  has  been  so  correct  that  little 
or  no  outward  change  is  seen  in  him 
when  converted  to  God.  This  is  not 
the  point  of  the  parable.  It  is  simply 
that  the  child  of  grace  who  has  a  vivid 
sense  of  sin  .  .  .  will  have  a  deeper 
and  more  abiding  sense  of  his  obliga- 
tions than  one  whose  spiritual  vision  is 
BO  dim  that  he  has  a  very  slight  sense 
of  sin  and  ill-desert     This  clear  per- 


ception of  sin,  and  the  dreadful  sense 
of  doom  which  it  deserves,  are  often 
found  in  persons  who,  like  Bunyan  and 
Newton,  have  been  vile  and  open 
offenders ;  but  it  is  often  seen,  and  per- 
haps with  equal  if  not  greater  frequency, 
in  persons  whose  external  deportment 
has  been,  like  that  of  Brainerd,  Mai'tyn, 
and  others,  correct  from  their  youth 
upward.  It  is  the  lively  sense  of  sin 
and  its  consequences  which  calls  forth 
gratitude  in  view  of  God's  pardoning 
love."  Yet  it  should  be  remembered 
that  there  are  no  little  sinners  in  the 
sight  of  God.  Every  sinner  who  comes 
to  Christ  has  had  much  forgiven,  yet 
not  every  one  has  gone  to  the  same  ex- 
tent of  rebellion  against  God. 

44-46.  And  he  turned  to  the 
woman,  requiring  but  a  slight  change 
of  posture.  All  this  time  he  had  al- 
lowed the  woman  to  do  her  work  with- 
out si^ecially  observing  her.  Simou, 
however,  had  not  been  without  special 
though  contemptuous  glances  at  her. 
Seest  thou  this  woman?  Imply- 
ing that  he  had  seen  her,  and  calling 
attention  to  her  as  the  one  to  whom  he 
would  specially  apply  the  parable.  I 
entered  into  thy  house,  as  thy 
guest,  on  thy  express  invitation.  Thy 
is  emphatic,  bringing  forcibly  to  Simon's 
mind  the  contrast  between  his  conduct 
toward  Jesus  and  that  of  the  woman. 
He  gave  no  water  for  his  feet;  she,  pre- 
cious tears.  He  wiped  his  feet  with  no 
clean  linen;  she,  with  the  hair,  the 
glory  of  her  head.  He  gave  him  not 
even  a  kiss ;  she  ceased  not  to  kiss  even 
his  feet.  He  did  not  anoint  his  head 
with  oil;  she  anointed  his  feet  with  the 
more  costly  and  precious  ointment. 

The  Pharisee  omitted  the  customary 
tokens  of  hospitality.  He  may  have 
thought  it  a  sufficient  condescension  and 
kindness  to  have  invited  Jesus  to  his 
table.  Yet  he  exhibited  at  least  a  want 
of  attention  in  that  he  made  no  eflFort  to 
show  courtesy  to  Jesus.  Indeed,  he 
seems  to  have  done  as  little  as  possible 
without  appearing  specially  censurable. 

Water  for  my  feet.    A  common 


150 


LUKE  VII. 


A.  D.  28. 


washed  my  feet  with  tears,  and  wiped  them  with  the 

45  haira  of  her  head.  Tliou  gavest  me  no  '  kiss  :  but  this 
woman  since  the  time  I  came  in  hath  not  ceased  to 

46  kiss  my  feet.  "My  head  with  oil  thou  didst  not 
anoint:  but  this  woman  hath  anointed  my  feet  with 

47  ointment.  "Wherefore  I  say  unto  thee,  Her  sins, 
"whicli  are  many,  are  forgiven ;  for  Pshe  loved  much  : 
but  to  whom  little  is  forgiven,  the  same  loveth  lit- 


1  Ge.  33.  4 ;  2  Sam. 

15  5 
">  Ps'.  23.  5  ;  Ro.  8. 

3. 
"  1  Tim.  1.  14. 
•Is.   1.  18;  55.  7; 

Ro.  5.  20  ;  1  Cor. 

6.9-11. 
p  2  Cor.  5. 14,  15  ; 

1  John  4.  19. 


civility  in  the  East,  where  the  feet,  with- 
out siockings  and  with  sandals,  become 


soiled  and  dusty,  Gen.  18  :  4 ;  Judg.  19  : 
21.  Some  would  apologize  for  Simon 
because  Jesus  had  not  come  from  a 
journey.  But  this  was  a  very  custom- 
ary civility  to  strangers  before  all 
meals.  The  words  of  Jesus  imply  that 
there  had  been  some  neglect,  or  at  least 
no  2^ains  in  bestowing  attention  ujion 
him.  Washed  my  feet.  Better,  wet 
my  feet,  tlie  same  as  in  ver.  38.  No 
kiss,  a  common  salutation  of  friend- 
ship, Ex.  4  :  27 ;  18  :  7 ;  Acts  20  :  37. 
It  is  still  common  in  the  East.  The 
words  of  Jesus  imply  that  the  custom 
was  common  then.  Since  the  time  I 
came  in.  It  seems  that  she  followed 
Jesus  very  soon  after  his  entering  the 
house.  She  had  come  to  express  her 
gratitude  and  love,  and  had  eagerly 
embraced  the  first  opportunity.  My 
head  .  .  .  didst  not  anoint.  It 
was  common  to  anoint  the  head  with  oil 
at  feasts,  Ps.  23  :  5 ;  141  :  5.  Olive  oil 
was  generally  used.  The  words  of  Jesus 
show  that  it  was  then  a  common  civility 
to  guests  and  strangers.  This  woman  in 
her  humility,  not  presuming  to  anoint 
his  head,  anointed  his  feet. 

47.  Wherefore  I  say  unto  you. 
Her  love  was  an  evidence  of  forgiveness. 
Jesus  speaks  with  authority  and  as  one 
that  knows.     That  he  knew  Simon's 


thoughts  as  well  as  he  did  this  woman's, 
who  was  an  entire  stranger  to  him  per- 
sonally, was  an  evidence  to  Simon  that 
he  now  knew  her  sins  fVirgiven.  Her 
sins,  which  are  many,  or  more 
exactly,  her  many  sins  have  been  for- 
given, as  proved  l)y  her  love.  Jesus 
forgives  a  penitent  not  merely  a  part, 
but  all  his  sins.  For  she  loved 
much.  Jesus  introduces  this  verse 
with  Avherefore,  giving  a  conclu- 
sion drawn  from  the  principle  laid 
down  in  his  parable,  as  applied  to 
the  woman.  So  also  here  he  gives  a 
reason  introduced  by  for.  He  does 
not,  however,  give  her  love  as  a  ground 
of  merit,  the  ground  of  her  forgiveness, 
but  as  the  evidence  of  it.  Her  acta 
showed  her  love  and  also  her  faith  in 
Jesus,  ver.  50.  Her  love  was  an  index 
of  her  heart,  broken  and  contrite,  blessed 
of  God  and  forgiven.  The  jiarable  and 
context  point  to  this  view.  .lesus  had 
brought  Simon  to  the  decision  that  who- 
ever was  forgiven  much  loved  much 
(vers.  42,  43),  and  hence  that  forgive- 
ness is  followed  by  love  as  an  effect  or 
result.  This  woman  exhibited  great 
love,  and  hence  her  sins  are  already /or- 
given.  And  this  accords  with  what  fol- 
lows, but  to  Avhom  little  is  forgiven, 
the  same  loveth  little,  love  arising 
from  forgiveness.  If  love  was  the  cause 
of  forgiveness,  then  the  language  would 
more  naturally  be,  "  he  that  loveth  little, 
the  same  is  forgiven  little."  And  this 
teaching  of  Jesus  is  in  harmony  with 
God'.s  word  and  Christian  experience. 
"  We  love  him  because  he  first  loved  us," 
1  John  4  :  19. 

This  last  clause,  to  Avhom  little  is 
forgiven,is  generally  applied  to  Simon. 
In  his  own  estimation  he  had  but  few 
sins,  and  they  were  forgiven ;  he  felt 
himself  but  little  indebted  to  Jesus  for 
any  kindness  or  favor  bestowed;  hence 
he  had  but  little  gratitude  or  love  tfl 
manifest  toward  him.     Indeed,  the  Ian 


A.  D.  28. 


LUKE   VII. 


181 


48  tie.     And  he  said  unto  her,  iTliy  sins  are  forgiven. 

49  And  they  that  sat  at  meat  witli  him  began  to  say 
within  themselves,  'Who  is  this  that  forgiveth  sins 

50  also?    And  he  said  to  the  woman,  'Thy  faith  hath 
saved  thee;  'go  in  peace. 


4Mt.  9.  2;  Mk.  2. 

.5. 
'Mt.  9.  3;  Mt.2.  7. 
•ch.  8.  48;  18.  42; 

Mt.  9.  22;    Mk. 

10.r,2;  Eph.2.  8. 
»Ro.  5.  1. 


giiage  is  such  that  Simon  might  infer 
that  his  sins  had  not  been  foi'given,  since 
he  had  neglected  to  show  toward  Jesus 
the  common  courtesies  of  life.  He  must 
have  felt  that,  in  contrast  to  this  woman, 
he  had  really  done  nothing  worthy  of 
the  name  of  courtesy,  and  that  he  total- 
ly lacked  that  love  which  she  exhibited ; 
and  hence  he  had  showed  no  evidence 
of  sins  forgiven.  If,  therefore,  these 
words  specially  apply  to  Simon,  they 
are  one  of  those  tender  but  telling 
sentences  of  Jesus  which  contain  much 
more  than  at  first  appears.  I  do  not, 
however,  see  a  real  necessity  of  suppos- 
ing that  Jesus  referred  particularly  to 
Simon  in  contrast  to  the  woman.  The 
clause,  "  To  whom  little  is  forgiven,"  is, 
after  all,  but  a  fuller  statement  of  the 
principle  brought  out  in  tlie  parable, 
which  every  one,  and  Simon  among 
them,  could  apply  to  himself.  And  if 
Simon  did  faithfully  apply  it  to  his 
own  heart  and  acts,  he  could  discover 
nothing  but  condemnation.  "  Great 
forbearance !  Simon's  conscience  might 
have  answered.  Nothing  is  forgiven  me, 
therefore  I  love  thee  not  at  all." — Stier. 

48.  Turning  from  Simon  to  the  wo- 
man, Jesus  assures  her  personally.  Thy 
sins  are  forgiven.  Her  sins  had  been 
forgiven  before ;  she  was  in  a  forgiven 
state,  as  her  love  indicated.  This  she 
hoped  and  felt,  but  now  she  is  assured 
of  the  fact  by  the  Saviour  himself.  She 
had  been  justified  before  God,  now  she 
is  justified  before  men.  We  see  that 
persons  may  be  forgiven  on  simple 
faith,  ver.  50,  without  this  lively  and 
personal  assurance. 

49.  At  this  declaration  of  Jesus  the 
guests  at  table  in  amazement  began  to 
say  (ch.  5  :  21)  within  themselves. 
They  spoke  in  low  tones  or  in  their 
thoughts.  This  appears  to  have  been 
the  language  of  surprise  and  astonish- 
ment rather  than  of  malignant  opposi- 
tion. There  is  no  charge  of  blasphemy, 
as  in  ch.  .5  :  21.  Who  is  this?  Who 
is  he,  what  his  character,  that  such 
strange  words  proceed  from  his  lips? 
Some  understand  the  sense  to  be,  "  Who 

16 


w  thii  insolent  one  ?"  It  seems  hardly 
required  by  the  context.  That  for- 
giveth sins  also  ?  Rather,  That  also, 
or  even,  forgiveth  sm^.  He  had  raised 
the  dead  (vers.  14, 15),  and  had  shown  a 
knowledge  of  this  woman's  character, 
although  a  stranger  to  him ;  but  here 
was  something  that  appeared  greater 
still,  the  power  of  forgiving  sins.  This 
was  a  prerogative  that  belonged  to  God 
alone.  Who,  then,  could  this  be?  It 
was  a  problem  wliich  raised  their  aston- 
ishment, and  doubtless  in  some  of  them 
aroused  opposition,  but  which  they 
could  not  solve. 

50.  Jesus  leaves  Simon  and  the  guests 
to  their  own  thoughts  while  he  further 
attends  to  the  spiritual  wants  of  this 
woman.  He  would  not  have  her  nor 
any  in  his  hearing  mistake  the  ground 
or  the  means  of  her  pardon.  Thy  faith 
hath  saved  thee.  Not  thy  love,  but 
thy  fa  ith.  And  not  thy  faith  as  a  ground 
of  merit,  but  as  an  instrument  or  me- 
dium by  or  through  which  salvation  is 
received,  Rom.  5  :  1.  She  had  embraced 
the  Sa%'iour's  invitation,  "  Come  unto 
me,"  etc.  See  on  ver.  37.  She  had 
come  to  Jesus  in  faith  and  received 
pardon.  Jesus  ever  emphasized  faith, 
ch.  8  :  48;  17  :  19.  It  was  a  word  of 
consolation  to  her  soul,  and  it  pointed 
to  a  living  fact  in  her  history,  exciting 
her  to  live  by  faith,  iio  in  peace,  a 
common  phrase  at  parting  among  the 
Jews  (1  Sam.  1  :  17),  like  our  "Good- 
bye," or  "God  be  with  you."  It  was 
not  an  unmeaning  parting  word  in  the 
mouth  of  Jesus."  Literally,  Go  OAoay 
into  peace,  in  a  state  of  peaceful  seren- 
ity and  of  peace  with  God,  and  into 
such  a  state  in  the  future  and  at  the 
end  of  thy  course.  It  was  a  parting 
blessing  looking  both  to  a  present  and 
a  future  condition  and  enjoyment.  In 
other  words,  Go  in  the  abiding  enjoy- 
ment of  peace. 

"  Our  Lord  here  approached  the  be- 
lieving sinner  and  enriched  her  in  four 
general  steps,  prefigurative  of  how  ha 
will  deal  with  others.  First  he  silently 
received  her  approach  ;  then  he  turned 


182 


LUKE  VII. 


A.  D.  28. 


npon  her  the  light  of  his  countenance ; 
next  he  addressed  specially  to  her  the 
word  of  assurance;  and  last  of  all  he 
sent  her  again  into  the  world  in  the 
peace  of  faith." — Stiek. 


Remarks. 

1.  Christ  is  the  Wonderful  in  his 
words,  his  deeds,  and  his  saving  power, 
vers.  1-10 ;  Isa.  9  :  6. 

2.  Soldiers  are  encouraged  to  look  to 
Jesus,  ver.  2 ;  eh.  3  :  14 ;  23  :  47 ;  Acts 
10:  1. 

3.  Acts  of  beneficence,  when  done 
with  right  motives,  are  pleasing  to  God 
and  are  to  be  commended  by  men,  vers. 
3-5;  Mark  12  :  43;  14  :  8,  9;  2  Cor. 
9:7. 

4.  The  centurion  presents  a  beautiful 
example  of  faith  —  a  belief  on  testi- 
mony, an  unwavering  confidence  in  the 
power  of  Jesus,  and  that  his  power  was 
not  limited  to  time  and  place,  showing 
itself  in  earnest  entreaty  and  drawing 
to  itself  divine  compassion,  vers.  3-8. 

0.  We  also  have  in  the  centurion  a 
striking  exhibition  of  humility.  What 
thoughts  does  he  have  of  himself,  not- 
withstanding his  prosperous  circum- 
stances and  his  honorable  station,  and 
what  high  veneration  for  Jesus !  Hu- 
militjr  rests  on  iaith  and  is  inseparable 
from  it,  vers.  6-8. 

6.  The  centurion's  faith  was  condem- 
natoiy  of  the  unbelief  of  the  Jews.  It 
was  a  foreshadowing  of  that  faith  by 
which  the  Gentiles  should  surpass  Is- 
rael, ver.  9;  Matt.  8  :  10,  11 ;  Rom.  9  : 
31,  32. 

7.  Faith  in  Jesus  receives  an  im- 
mediate answer,  but  the  evidence  of  it 
may  not  be  seen  at  the  moment.  By 
inquiry  it  was  found  that  the  answer  of 
Jesus  to  the  centurion's  prayer  of  faith 
was  immediate,  ver.  10;  Matt.  8:13; 
Acts  9  :  11. 

8.  The  more  we  confide  in  Jesus,  the 
more  is  he  pleased.  We  cannot  put  too 
great  a  burden  of  faith  upon  him,  vers. 
9,  10;  Matt.  15  :  28. 

9.  Jesus  did  nothing  in  vain.  His 
journeys,  his  walks,  his  visits,  and  his 
rests  were  all  to  some  purpose.  He 
went  to  Nain  just  at  the  nght  time,  ver. 
11 ;  Matt.  4:18;  John  11  :  4,  6,  11. 

10.  The  young  may  die.  Their 
bloom  and  vigor  cannot  shield  them 


from  the  destroyer,  ver.  12 ;  eh.  8  :  42, 
49 ;  Ps.  90  :  12. 

11.  Jesus  is  full  of  compassion  for 
the  afllicted  and  the  sorrowing,  ver.  13  ; 
ch.  4  :  18,  19;  Rev.  5  :  5;  21  :  3,  4. 

12.  Jesus  is  the  resurrection  and  the 
life.  By  such  cases  as  this,  the  daugh- 
ter of  Jairus,  and  Lazarus,  he  gave 
proof  of  his  divinity  and  his  power  to 
raise  all  the  dead,  vers.  14,  15;  John 
11  :  25. 

13.  Jesus  has  power  to  quicken  dead 
souls,  vers.  14,  15;  John  5:25;  Eph. 
2  :  1. 

14.  The  fact  that  nothing  is  given  of 
the  conversations  of  this  and  other  men 
raised  to  life  is  an  indirect  evidence  of 
the  inspiration  of  tlie  gospel.  A  spu- 
rious gospel  would  have  given  with  great 
boldness  the  figments  of  fancy.  God 
does  not  intend  tliat  we  should  know 
more  than  his  word  reveals  of  the  other 
world,  ver.  15. 

15.  Jesus  gave  the  most  unmistakable 
evidence  of  his  Messiahship  openly  to 
the  people,  vers.  11,  16,  17;  ver.  10. 

16.  Our  service  on  earth  may  not 
cease  with  our  active  labors :  in  trials  and 
afiiictions  we  may  be  called  to  sufler, 
like  John  in  prison,  the  will  of  God, 
ver.  18 ;  1  Pet.  4  :  19. 

17.  It  is  our  duty  to  study  the  evi- 
dences, and  to  be  fully  satisfied  that 
Jesus  is  the  Christ,  vers.  19,  20;  1  Pet. 

1  :  10,  11. 

18.  The  proofs  of  the  Messiahship  of 
Jesus,  from  miracles,  fulfilment  of 
prophecy,  and  the  preaching  of  the 
gospel,  are  unanswerable  and  con- 
stantly increasing,  vers.  21,  22;  John 
14  :  12;  Rev.  19  :  10 ;  Matt.  24  :  14. 

19.  The  miracles  of  Jesus  were  types 
of  the  spiritual  deliverances  he  brings 
to  the  soul,  ver.  22;  Ps.  146  :  8;  Isa.  35: 
3-6  ;  61  :  1. 

20.  Let  us  not  be  ofi'ended  with  Jesus 
because  prophecy  is  slowly  fulfilled  and 
his  cause  slowly  advances,  or  because 
sin  abounds  and  judgment  is  delayed 
from  coming  upon  the  wicked,  ver.  23 ; 

2  Pet.  3  :  9,  10. 

21.  Beware  of  flattery.  Jesus  spoke 
words  of  warning,  reproof,  and  encour- 
agement to  John  through  his  disciples, 
but  waited  their  departure  before  speak- 
ing of  him  in  the  highest  terms.  How 
unlike  the  world,  who  praise  to  the 
face,  but  traduce  behind  the  back !  vers 
24-28 ;  Ps.  12  :  3 ;  Prov.  26  :  28. 


A..  D.  28. 


LUKE  VIII. 


183 


22.  How  i>oor  an  account  of  gospel 
blessings  can  many  give  who  attend 
apon  the  preaching  of  the  word !  vers. 
24,25;  Heb.  5  :  11,  12. 

2.3.  How  exalted  and  responsible  the 
position  of  the  Christian  minister,  who 
IS  not  only  more  than  a  prophet,  but 
even  greater  than  John  himself!  ver. 
28 ;  Eph.  3  :  8. 

24.  A.11  the  prophets  and  the  law 
until  John  unite  in  their  testimony 
that  Jesus  is  the  Christ,  ver.  27  ;  Matt. 
11  :  13,  14 ;  Acts  10  :  43. 

25.  The  most  unpromising  classes 
often  accept  the  gospel,  while  the  more 
highly  favored  reject  it,  vers.  29,  30 ; 
Matt.  8  :  10-12. 

26.  Religious  cavilers  are  fickle  and 
childish  in  their  opposition  to  Christ, 
his  cause,  his  ministers  and  people,  and 
tlie  arrangements  of  his  grace  and 
providence,  vers.  31-35. 

27.  The  same  objections  essentially 
are  raised  against  divine  truth  now  as 
in  the  days  of  John  and  Christ — the 
law  is  too  severe,  the  gospel  too  lax, 
vers.  33,  34 ;  1  Cor.  1  :  23. 

28.  The  children  of  wisdom  sanction 
the  divine  arrangements,  having  learned 
their  fitness  and  necessity  by  happy  ex- 
perience. "First,  the  law,  then  the 
gospel;  first,  death,  then  life;  first, 
penitence  and  sorrow,  then  joy;  first, 
the  Baptist,  then  Christ." — Lange.  ver. 
35 ;  1  Cor.  5  :  24 ;  Eom.  1  :  16. 

29.  You  may  show  outward  respect 
to  Christ  and  contribute  of  your  means 
to  his  cause,  yet  remain  unsaved,  ver. 
36 ;  Matt.  7  :  21-23. 

30.  Sinners  should  resort  to  Jesus. 
He  came  to  save  them.  The  greatness 
of  their  sins  should  only  hasten  their 
approach,  ver.  37 ;  ch.  15  :  2,  7 ;  10 :  32 ; 
1  Tim.  1  :  15. 

31.  The  proper  way  to  come  to  Jesus 
is  in  penitence,  faith,  and  love,  ver.  38 ; 
ch.  18  :  14. 

32.  The  self-righteous  heart  naturally 
rebels  against  the  doctrine  of  salvation 
by  grace,  and  pardon  to  the  most  noto- 
rious sinners,  if  penitent  and  believing, 
ver.  39 ;  Isa,  65  :  5 ;  1  Cor.  1  :  23. 

33.  Jesus  knows  our  hearts,  ver.  40 ; 
John  2  :  24,  25. 

34.  The  kindness  and  hosjiitality  of 
friends  should  not  excuse  us  from  faith- 
fulness and  duty  to  them,  ver.  40 ;  Lev. 
19 :  17 ;  Col.  4 : 6. 

35.  Sinners  are  debtors  to  God  for  a 


life  of  perfect  obedience.  Their  own 
righteousness  being  but  filthy  rags,  they 
have  nothing  to  pay,  vers.  41,  42 ;  Isa. 
64  :  6;  Matt.  5  :  26;  6  :  12;  John  16 :  8; 
Rom.  2:5;  3  :  23. 

36.  Pardon  is  through  grace,  ver.  42 ; 
Rom.  4  :  16  ;  Eph.  1  :  6,  7  ;  2  :  5. 

37.  Love  is  essential  to  godliness, 
vers.  42,  43 ;  1  Cor.  13  :  1;  1  John  4  : 
7-18. 

38.  Love  to  Christ  will  manifest  itself 
in  the  words  and  acts  of  daily  life,  and 
especially  in  exjjressions  of  gratitude 
and  in  religious  service,  vers.  44-46 ; 
John  5  :  42,  43 ;  1  John  3  :  16, 17 ;  1  John 
5:3. 

39.  "We  should  treat  with  great  ten- 
derness the  sinner,  however  many  or 
great  his  sins,  who  feels  his  guilt  and 
would  look  to  Jesus  for  forgiveness,  ver. 
47  ;  Matt.  11  :  28-30 :  12  :  20,  21. 

40.  God's  gracious  love,  which  secures 
to  us  our  salvation,  is  the  foundation  of 
our  love  to  him,  ver.  47  ;  1  John  4  :  10, 
19. 

41.  Jesus  alone  can  forgive  sins,  ver. 
48 ;  Acts  5  :  31 ;  Isa.  1:18;  John  6  :  37 ; 
Eph.  1:7;  Heb.  8  :  12 ;  1  John  1  :  7. 

42.  The  displays  of  Christ's  power 
and  mercy  too  often  inspire  only  wonder 
in  those  who  behold,  ver.  49;  Acts  13  : 
41. 

43.  The  consciousness  of  forgiveness 
leads  not  to  presumption,  but  to  humil- 
ity and  obedience,  vers.  47-50 ;  Eph.  4  : 
32. 

44.  Faith  is  the  instrument  or  medium 
of  our  salvation.  A  believing  soul  is  at 
peace  with  God,  ver.  50 ;  Rom.  5  :  1,  2 ; 
Eph.  2  :  5. 


CHAPTER  VIII. 

Luke  begins  this  chapter  with  a  refer- 
ence to  our  Lord's  second  missionary 
tour  throughout  Galilee  (vers.  1-3) ;  then 
he  gives  the  parable  of  the  sower  and  its 
interpretation  (9-18),  and  an  incident 
illustrating  the  relation  of  Jesus  to  hia 
relatives  and  his  disciples,  19-21.  The 
evangelist  then  proceeds  to  relate  several 
of  our  Lord's  most  wonderfiil  miracles — 
the  stilling  of  the  storm  (22-25) ;  the 
healing  of  the  demoniac  of  Gerasa  (26- 
39) ;  the  raising  of  Jairus'  daughter  and 
the  cure  of  a  diseased  woman,  40-56. 

1-3.  Jesus  with  the  Twelve 
MAZES  A  Second  Preaching  Totjb 


184 


LUKE   VIII. 


AD.  28 


Jesus  makes  a  second  general  preaching  lour  in  Galilee. 

VIII.  AND  it  came  to  pass  afterward,  that  he  went 
throughout  every  city  and  village,  preaching  and 
shewing  the  glad  tidings  of  the  kingdom  of  God :  and 
2  the  twelve  were  with  him,  and  "  certain  women,  which  "  ^i*-  27.  55,  56. 
had  been  healed  of  evil  spirits  and  infirmities,  Mary 
called  Magdalene,  ^out  of  whom  went  seven  devils,    'Mk.  16.  9. 


THROUGHOUT  GALILEE.  Certain  wo- 
men ■who  had  beeu  healed  attend  him 
and  minister  to  him.  This  tour  prob- 
ably occupied  two  or  three  months  of 
the  s\immer,  A.  D.  28.  Recorded  only 
by  Luke. 

1.  Afterward,  after  the  events  re- 
lated in  the  preceding  chapter, /o/Zo?r?j?g' 
them,  or  soon  after  (Revised  version). 
Not  much  time  intervened.  Compare 
eh.  1  :  3,  note  on  "  in  order."  Indeed, 
we  may  conceive  that  this  preaching  tour 
really  commenced  upon  our  Lord's  leav- 
ing Capernaum  for  Nain  (ch.  7  :  11); 
and  after  remaining  there  and  in  its 
vicinity  a  little  time,  it  is  continued  as 
here  related.  He  went  throughout, 
or  journeyed  through,  every  city  and 
village.  This  is  strong  and  popular 
language,  meaning  that  he  made  a 
general  and  extensive  preaching  torn- 
from  city  to  city  and  from  village  to 
village.  City,  a  walled  town.  Vil- 
lage, a  town  without  walls.  Preach- 
ing, heralding, announcing.  ShoAving 
the  glad  tidings.  Proclaiming  or 
publishing  the  glad  tidings  of  the 
Saviour  and  his  reign.  Luke's  language 
is  full  and  emphatic.  We  catch  a 
glimpse  of  the  activity  and  abundant 
labors  of  Jesus.  He  preached  publicly, 
everywhere,  and  to  all  classes.  This 
was  in  marked  contrast  to  the  exclu- 
eiveness  of  Pharisaic  instruction. 

Kingdom  of  God.  See  on  ch.  4  : 
43.  The  twelve  were  with  him,  as 
his  attendants  and  as  learners.  They 
were  with  him  as  his  witnesses  al.'^o 
(Acts  1  :  21,  22),  and  were  becoming 
prepared  for  their  future  work. 

2.  And  certain  women.  A  circle 
of  female  disciples  had  been  gathered 
to  him  from  thankful  love,  and  appear 
to  have  attended  to  a  considerable  ex- 
tent upon  the  ministry  of  Jesus  in  his 
journeys.  Luke  again  refers  to  them 
in  ch.  23  :  55  and  24  :  10.  "  It  was  a 
Jewish  custom  for  women,  especially 
widows,   to  aid   public   teachers    from 


their  private  property,  and  therefore  to 
accompany  them  in  their  journej^s." — 
Bengel.  Evil  spirits.  Demons. 
Infirmities.  Various  and  inveterate 
diseases.  Luke,  a  physician,  distin- 
guishes between  demoniacal  possessions 
and  diseases. 

Mary  called  Magdalene,  or  tlie 
3fagdalene,  from  Magdala,  now  the  vil- 
lage of  Mejdel,  on  the  west  coast  of  the 
Sea  of  Galilee.  She  was  a  woman  of 
some  property,  as  is  evident  from  her 
ministering  to  the  wants  of  Jesus,  and 
from  the  position  of  her  name,  not  only 
in  connection  with  but  even  before  that 
of  Joanna,  the  wife  of  Chuza,  Herod's 
steward,  who,  from  his  official  position, 
must  have  acquired  considerable  wealth. 
Tradition  has  confounded  her  with  the 
sinner  in  ch.  7  :  37,  but  without  evidence 
or  reason.  Naming  charitable  institu- 
tions for  fallen  women  "  Magdalene 
hospitals,"  etc.,  is  unwarranted  by 
Scripture,  and  is  little  less  than  a 
libelous  implication.  Neither  is  she  to 
be  confounded  with  Mary,  who  anointed 
Jesus  in  Bethany,  John  12  :  3.  She  was 
one  of  the  two  women  who  saw  the 
burial  of  Jesus  (Mark  15  :  47),  and  one 
of  those  who  prepared  spices  sind  oint- 
ment to  embalm  him.  She  was  early 
at  the  tomb  on  the  first  day  of  the  week ; 
and  lingering  there  after  the  other  dis- 
ciples had  retired,  she  was  the  first  to 
see  her  Lord,  Mark  16:1;  John  20  :  11- 
18. 

Out  of  Avhom  went  seven  devils, 
demons.  This  is  to  be  taken  literally; 
not  figuratively,  of  sins.  It  no  more 
follows  that  persons  possessed  of  demons 
were  unusually  dissolute  than  that 
insane  persons  are  pre-eminently  de- 
]iraved.  Seven  is  a  sacred  number  of 
completeness,  and  may  mean  the  defi- 
nite number  seve7i  or  may  be  used  in- 
definitelv  for  several,  Ruth  4  :  15;  1 
Sara.  2  :"5 ;  Isa.  4:1;  Matt.  12  :  15.  It 
probably  implies  here  that  her  wholo 
nature  had  been  under  demoniacal  con 


A.  D.  28. 


LUKE  VIII. 


185 


3  and  "Joanna,  the  wife  of  Chuza  Herod's  steward,  and  *cli.  24.  lo. 
Susanna,  and  many  others,  y  which  ministered  unto  '2Cor.  8. 9. 
him  of  their  substance. 


Parable  of  the  sower. 

4  "And  when  much  people  were  gathered  together,  and 
were  come  to  him  out  of  every  city,  he  spake  by  a 

5  parable :  A  sower  went  out  to  sow  his  seed :  and  as 


'  Mt.  13.  3 ;  Mk  1. 
3. 


trol.  It  is  also  implied,  as  in  Mark  16  : 
9  it  is  plainly  asserted,  that  Jesus  cast 
out  these  demons. 

3.  Joanna,  the  wife  of  Chuza 
Herod's  steward.  The  connection 
implies  this  one  also  had  been  dispos- 
sessed of  an  evil  spirit  or  cured  of  some 
serious  malady.  She  is  again  mention- 
ed in  ch.  24  :  10.  Joanna,  the  feminine 
of  John.  Chuza  was  a  house-steward 
of  Hei'od  Antipas,  tetrarch  of  Galilee 
(ch.  3  :  1),  a  manager  of  his  property, 
concerns,  and  household  affairs.  It  has 
been  conjectured  that  he  was  that  noble- 
man whose  son  Jesus  healed,  and  who 
believed  with  all  his  house,  John  4  : 
46,  53.  He  was  evidently  a  man  of  some 
note,  and  his  wife  must  have  been  able 
to  contribute  largely  to  the  support  of 
Jesus  and  the  twelve.  "  Professor 
Blunt  has  observed  in  his  Coincidences 
that  we  find  a  reason  here  why  Herod 
should  say  to  his  servants  (Matt.  14  :  2), 
'  This  is  John  the  Baptist,'  .  .  .  because 
his  steward's  wife  was  a  disciple  of 
Jesus,  and  so  there  would  be  frequent 
mention  of  him  among  the  servants  in 
Herod's  court."  —  Alford.  Perhaps 
Joanna  was  now  a  widow,  and  was  thus 
able  to  devote  her  time  and  property  to 
the  service  of  Jesus. 

Susanna  means  Lily.  It  is  also  im- 
plied that  she  had  been  delivered  from 
demoniacal  possession  or  from  some  dis- 
ease by  the  Saviour's  power.  This  is 
the  only  place  where  she  is  mentioned. 

Ministered  unto  him,  according 
to  the  highest  critical  authorities,  to 
tlwm.,  to  Jesus  and  the  twelve.  Of 
their  substance,  of  their  possession, 
projjerty.  Thus  not  all  our  Lord's  fol- 
lowers were  poor.  These  female  disci- 
ples appear  to  have  belonged  to  a  class 
who  were  in  good  worldly  circumstances. 
Jesus  condescended  to  live  on  the  gifts 
and  charities  of  his  followers.  "  He 
who  siipported  the  spiritual  life  of  his 
people  did  not  disda'n  to  be  supported 


by  them  bodily.  He  was  not  ashamed 
to  descend  to  so  deep  a  poverty  that  he 
lived  on  tlie  charities  of  love.  It  was 
only  others  that  he  fed  miraculously ; 
for  liimself  he  lived  upon  the  love  of 
his  people." — Olshausen. 

4-15.  The  Parable  of  the  Sower. 
The  various  receptions  that  men  give  to 
the  word  of  God.  The  causes  and  the 
consequences.  Matt.  13  :  1-18;  Mark  4  : 
1-21.  Mark's  account  is  somewhat  the 
fullest.  Luke  is  the  briefest.  Indeed, 
Luke  gives  but  one  parable  at  this  point, 
while  Matthew  gives  seven  and  Mark 
three.  Yet  Lulic  is  rich  in  parables, 
such  as  the  importunate  friend,  ch.  11  : 
5-8 ;  the  good  Samaritan,  ch.  10  :  30- 
37  ;  the  rich  fool,  ch.  12  :  16-21,  etc. 
See  chapters  15,  16. 

4.  Much  people.  Jesus  was  bring- 
ing to  an  end  his  second  preaching  tour 
throughout  Galilee.  He  was  now  prob- 
ably at  or  near  Capernaum.  As  near 
the  close  of  his  first  general  preaching 
circuit,  when  the  crowds  of  people  and 
the  interest  were  at  their  height,  he  de- 
livered the  sermon  on  the  mount  (Matt. 
4  :  23-5  :  1),  so  now,  near  the  end  of 
this  circuit,  when  a  great  multitude  liad 
gathered  togetlier  of  those  wlio  had 
come  to  him  out  of  every  city  round 
about,  he  sjjeaks  to  the  people  in  par- 
ables. According  to  Matthew  and  Mark, 
the  concourse  was  so  great  that  Jesus 
went  up  into  a  sliip  and  addressed  the 
people,  who  stood  on  the  shore.  A  little 
before  this  he  had  healed  a  blind  and 
dumb  demoniac,  and  the  scribes  and 
Pharisees  cliarged  him  with  casting 
out  demons  through  Beelzebub,  the 
prince  of  demons.  Matt.  12  :  22-45 ; 
Mark  3  :  19-30. 

A  parable.  The  Greek  word  thus 
translated  comes  from  a  verb  meaning 
to  throw  beside,  to  compare.  Hence  a 
parable  in  the  most  comprehensive 
sense  is  a  placing  beside  or  together,  a 
comparing,  and  may  apply  to  any  il- 


186 


LUKE  vin. 


A.  D.  28. 


he  sowed,  some  fell  by  the  wayside ;  and  it  was  trod- 


lustration  from  analDgy,  a  comparison, 
similitade,  allegory,  figurative  or  poet- 
ical discourse,  dark  saying  or  proverb, 
Num.  23  :  7  ;  Job  27  : 1 ;  Ps.  49  :  4 ;  78  : 
2 ;  Matt.  13  :  35.  In  Luke  4  :  23  it  is 
properly  translated  proverb.  Indeed, 
Luke  is  less  strict  in  liis  use  of  the  word 
than  either  Matthew  or  Mark,  ch.  5  : 
36 ;  6  :  39.  John  does  not  use  the  word. 
In  a  more  restricted  sense  it  denotes  an 
illustration  of  moral  and  religious  truth 
Arawn  from  events  which  take  place 
among  mankind.  The  narrative  or  dis- 
course may  be  fictitious,  but  it  must 
be  within  the  limits  of  probability,  else 
it  becomes  a  fable.  Teaching  by  para- 
bles was  common  in  the  East,  especially 
among  the  Jews,  2  Sam.  12  :  1-14 ;  Isa. 
5:1-5;  Ezek,  19  :  1-9. 

The  Parables  of  Christ  were  of 
the  more  restricted  kind,  and  deserve 
especial  notice.  First,  they  were  not 
fables.  Fables  illustrate  human  charac- 
ter and  conduct ;  the  par?.bles  of  Christ 
illustrate  moral  and  spiritual  truths. 
Fables  are  founded  upon  supposed 
words  and  acts  of  brutes  or  inanimate 
things ;  the  parables  of  Christ  were  all 
founded  upon  common  and  familiar  in- 
cidents in  nature  and  human  experience, 
and  all  drawn,  with  one  exception,  from 
the  present  world.  None  of  them  was 
even  necessarily  fictitious.  Facts  are 
better  than  fiction ;  and  Jesus  with  his 
omniscience  had  before  him  all  events 
connected  with  the  present  and  future 
world.  It  should  also  be  noted  that 
Jesus  never  uses  the  fable.  His  teaching 
demanded  a  higher  kind  of  illustration. 
Compare  the  fables  of  Jotham  (Judg. 
9  :  8-15)  and  Joash  (2  Kings  14  : 1)  with 
the  parables  of  this  chapter. 

Second,  they  were  not  proverbs.  Prov- 
erbs are  brief,  sententious  sayings  ex- 
pressing in  simple  or  figurative  lan- 
guage the  result  of  human  experience  or 
observation.  The  parables  of  Christ 
are  more  extended,  illustrating  truth 
neither  obscurely  nor  briefly,  but  plainly 
and  in  detail.  lu  general  it  may  be  said 
that  parables  are  expanded  proverbs 
and  i^roverbs  are  concentrated  parables. 
Compare  the  proverbs,  "  Phvsician,  heal 
thyself"  (Luke  4  :  23),  "A  prophet  is 
not  without  honor,  save  in  his  own 
country,"  etc.  (Matt.  13  :  57),  with  the 


parable  of  the  wicked  husbandmen, 
Matt.  21  :  33-44.  Yet  many  a  proverb 
exiDanded  would  be  a  fable  3r  an  alle- 
gory. 

Third,,  neither  were  they  allegories. 
Dr.  Trench  has  well  remarked  that 
"  the  parable  differs  from  the  allegory 
in  form  rather  than  in  essence."  The 
allegory  bears  to  the  parable  a  relation 
similar  to  that  which  the  metaphor  bears 
to  the  simile  or  comparison.  Thus, 
"  That  man  is  a  fox  "  is  a  metaphor,  but 
"  That  man  is  like  a  fox  "  is  a  simile  or 
comparison.  So  "  I  am  the  true  vine," 
etc.  (John  15  :  1-8),  is  an  allegory,  but 
"  The  kingdom  of  heaven  is  like  the 
grain  of  mustard,"  etc.,  is  a  parable.  In 
the  parable  one  thing  is  compared  with 
another,  the  two  kept  separate  and 
standing  side  by  side ;  but  in  the  alle- 
gory the  two  are  united  and  mingled 
together,  aud  the  thing  which  repre- 
sents is  really  invested  with  the  attri- 
butes and  powers  of  that  which  is  rep- 
resented. Thus  the  allegory  is  self- 
interpreting  ;  at  least  the  interpretation 
is  contained  within  itself.  In  Bunyan's 
allegory  the  imaginary  Christian  is  in- 
vested with  the  attributes  and  powers 
of  the  real  one,  and  thus  the  signification 
is  mingled  with  the  fictitious  narrative. 
But  the  parable,  strictly  speaking,  con- 
tains in  itself  only  the  types  which 
illustrate  something  without  and  run- 
ning parallel  with  them.  Thus  in  the 
parables  of  Christ  various  facts  in  the 
world  are  made  to  illustrate  great  moral 
and  spiritual  facts  and  truths  which  are 
always  kejit  separate,  yet  are  always 
parallel.  Compare  the  allegories  of 
John  10  :  1-16 ;  15  :  1-8  with  the  par- 
ables of  this  chapter,  or  the  parable  in 
Isa.  3  :  1-7  with  the  allegory  in  Ps.  80  : 
8-16. 

The  parables  of  Christ  were  thus  the 
illustration  of  spiritual  things  by  an 
analogy  of  facts  aud  incidents  in  every- 
day life  and  human  experience.  Their 
design  (ver.  10)  and  the  right  mode  of 
expounding  them  (11-15)  will  appear 
as  we  proceed. 

5.  A  sower.  Pvather,  the  sower,  rep- 
resenting the  whole  class  of  sowers. 
The  scene  was  a  very  familiar  one  to 
his  hearers.  Went  out,  once  upon  a 
time  from  his  house,  from  the  village 


A.  D.  28. 


LUKE  VIII. 


187 


6  den  down,  and  the  fowls  of  the  air  devoured  it.  And 
some  fell  upon  a  rock ;  and  as  soon  as  it  was  sprung 
up,  it  withered   away,  because  it  lacked  moisture. 

7  And  some  fell  among  thorns  ;  and  the  thorns  sprang 

8  up  with  it,  and  choked  it.  And  other  fell  on  good 
ground,  and  sprang  up,  and  bare  fruit  an  hundred- 


or  city.  The  time  is  indefinite,  but  the 
fact  was  of  coranion  occurrence.  Pos- 
sibly a  sower  was  near  at  hand  in  a 
neighboring  field,  thus  making  the  par- 
able the  more  striking  and  impressive. 
The  sowing  season  began  with  October 
and  continued  to  the  end  of  February. 
It  is  not  improbable  that  it  was  now 
October. 

Some  fell.  Or,  more  literally,  One- 
jell,  one  seed  or  one  portion  ot'  seed 
fell.  By  the  wayside.  Fields  were 
very  commonly  unenclosed,  or  sejiarated 
only  by  a  narrow  footpath.  The  ordi- 
nary roads  also  were  not  fenced.  Hence 
the  seed  of  the  sower  was  liable  to  fall 
beyond  the  ploughed  field  upon  the  hard 
ground,  path,  or  road  which  formed  the 
wayside.  The  seed  was  thus  exposed 
to  a  double  danger.  It  was  trodden 
down  by  travellers  passing  along  the 
way,  an  incident  noticed  only  by  Luke, 
and  the  foAvls  of  the  air,  the  birds, 
such  as  the  lark,  sparrow,  and  raven 
(ch.  12  :  24),  devoured  it. 

6.  And  some.  Rather,  Another 
seed  or  portion  of  seed  fell,  etc.  Just 
as  it  is  now  common  to  say  in  graphic 
discourse,  "  One  here,  and  another 
there."  Upon  the  rock,  upon  a  rocky 
surface  slightly  covered  with  earth. 
"There  was  the  rocky  ground  of  the 
hillside  protruding  here  and  there 
through  the  corn-fields,  as  elsewhere 
through  the  grassy  slopes." — Stanley. 
It  would  therefore  soon  be  warmed 
and  soon  parched.  The  seed  would 
spring  up  quickly,  Matt.  13  :  5 ;  Mark 
4:5. 

6.  As  soon  as  it  was  sprung  up, 
or  springing  up,  it  withered  away. 
The  grain  sprang  up  quickly  above 
the  surface,  and  then  quickly  died. 
The  hot  Oriental  sun  soon  scorched  it 
with  its  beams,  evaporating  its  vital 
juices,  and  because  it  lacked 
moisture,  there  being  no  chance  for 
the  plant  to  grow  downward,  it  withered 
away. 

7.  And  some.  Another  seed  or 
portion  of  seed,  as  in  ver.  6.    Among 


thorns.  Into  the  midst  of  or  among 
the  thorns,  where  the  roots  of  the 
thorns  remained,  not  having  been  care- 
fully extirpated.  These  sprang  up 
with  it  above  the  surface,  and  choked , 
strangled,  stifled  the  grain,  by  pressing 
upon  it,  overtopping  it,  shading  it,  and 
exhausting  the  soil,  and  hence  it  yielded 
no  fruit.  Thorny  shrubs  and  plants 
abound  in  Palestine.  "  Tlie  traveller 
finds  them  in  his  path,  go  where  he 
may.  Many  of  them  are  small,  but 
some  grow  as  high  as  a  man's  head. 
The  rabbinical  writers  say  that  there 
are  no  less  than  twenty-two  words  in 
the  Hebrew  Bible  denoting  thorny  and 
prickly  plants." — Dr.  Hackett,  Scrip- 
ture Illustrations,  p.  134. 

8.  And  other.  And  another,  as  in 
ver.  6.  On  good  ground.  Into  the 
good  ground,  the  rich,  deep  soil ;  neither 
hard  and  beaten,  nor  rocky,  nor  in- 
fested with  thorns,  but  well  prepared 
for  receiving  the  seed.  It  therefore 
sprang  up  and  bare  fruit.  Luke 
states  only  the  highest  amoun-t,  a  hun- 
dredfold, while  Matthew  and  Mark 
give  the  different  increase,  thirty,  sixty, 
and  a  hundredfold,  the  former  descend- 
ing from  the  highest  to  the  lowest ;  the 
latter  rising  from  the  lowest  to  the  high- 
est. The  independence  of  the  evan- 
gelists may  thus  be  incidentally  seen, 
and  it  also  shows  how  little  imj^ortance 
is  to  be  attached  to  such  slight  difier- 
ences. 

Hundredfold.  Thus  Isaac,  when 
sojourning  in  the  land  of  the  Philistines, 
is  said  to  have  sowed  and  "  received  in 
the  same  year  a  hundredfold,"  Gen.  26  ; 
12.  Herodotus  mentions  t\v'o  hundred- 
fold as  a  common  yield  in  the  plain  of 
Babylon,  and  sometimes  three.  Dr.  J. 
P.  Newman  {From  Dan  to  Beersheba, 
p.  396)  says  of  the  plain  of  Gennesaret, 
which  may  have  been  near  where  Jesus 
was  speaking,  "Equalling  in  fertility 
the  plains  of  Jericho,  it  is  well  watered, 
and  its  soil  is  in  part  a  rich  black 
mould.  .  .  .  Were  it  cultivated  with 
intelligence  and  taste,  it  would  be  the 


188 


LUKE  VIII. 


A.  D.  28 


fold.     And  when  he  had  said  these  things,  he  cried, 
He  that  hath  ears  to  hear,  let  him  hear. 
9      »And  his  disciples  asked  him,  saying.  What  might   '^^t- 13.  lO;  Mk.4 

10  this  parable  be?     And  he  said.  Unto  you  it  is  given      ^^' 
to  know  the  mysteries  of  the  kingdom  of  God :  but  to 
others  in  parables ;  that  seeing  they  might  not  see, 

11  and  hearing  they  might  not  understand.     •>  Now  the 


•■Mt.  13.  18;    Mt 
4.  14. 


paradise  of  Northern  Palestine,  produ- 
cing the  choicest  fruits  luxuriantly,  and 
possessing  an  eternal  spring.  Even 
now,  notwithstanding  its  neglected  state, 
it  is  dotted  with  magnificent  corn-fields 
and  with  groves  of  dwarf-palms."  Jesus 
too  was  familiar  with  the  fertile  plain 
of  Esdraelon,  directly  below  Nazareth, 
which  could  yield  grain  enough,  if 
properly  cultivated,  to  support  the  en- 
tire population  at  present  in  Palestine. 
When  he  had  said  these  things, 
this  parable,  he  cried,  exclaimed  in 
loud  and  distinct  tones,  so  that  all  could 
hear,  in  order  to  give  emphasis  to  what 
ne  had  just  spoken.  He  that  hath 
ears,  etc.  A  call  to  candid  and  serious 
attention.  He  that  can  hear,  let  him 
now  seriously  attend  and  understand 
the  solemn  truths  taught  by  this  par- 
able. 

9.  His  disciples  asked  him. 
When  he  was  alone,  ^lark  4  :  10. 
What  might  this  parable  be  ?  or 
better.  What  this  parable  was,  what  it 
meant  ?  The  parable  just  delivered 
gave  occasion  for  asking  not  only  con- 
cerning this  parable,  but  also,  accord- 
ing to  Matthew  (13  :  10),  concerning 
the  design  of  parables  generally :  "  Why 
speakest  thou  unto  them  in  parables  ?" 
And  in  the  reply  of  Jesus  here  recorded 
both  questions  are  answered,  the  latter 
in  the  next  verse.  The  inquiries  of  the 
disciples  imply  that  this  was  the  first 
time  that  Jesus  taught  the  multitude 
by  parabolic  discourses.  Before  this 
his  teaching  had  been  plain  and  direct, 
intermingled  with  occasional  simili- 
tudes, as  in  the  sermon  on  the  mount. 
But  now  "  without  a  parable  spake  he 
not  unto  them,"  Mark  4  :  34. 

10.  In  his  reply  Jesus  speaks  first  re- 
specting parables  generally  as  used  by 
him  in  illustrating  the  things  of  his  king- 
dom. He  uses  t^iem,  in  order  that  the 
mysteries  of  the  kingdom  might  be  veiled 
to  the  hardened  and  ill-designing,  but 
illustrated  to  his  believing  followers. 
Unto  you  it  is  given  to  know.  etc. 


Given  by  the  sovereign  will  and  good 
pleasure  of  God,  and  to  hearts  pre- 
pared by  divine  grace.  Compare  Matt. 
19  :  11;  John  3  :  27  ;  19  :  11.  Unto 
you  is  emphatic  and  in  contrast  to 
others,  the  rest,  who  are  not  my  dis- 
ciples. The  hardened  and  ill-designing 
multitude  is  here  specially  referred  to. 
The  separation  between  Christians  and 
the  world  is  brought  into  view.  Mys- 
teries. The  secrets,  the  truths  con- 
cerning the  kingdom  of  Christ,  hitherto 
hidden,  but  now  being  revealed.  Mys- 
tery refers  not  to  that  which  is  incom- 
prehensible in  its  own  nature,  but  to 
what  is  unrevealed.  See  Rom.  16  :  25, 
28 ;  1  Cor.  2  :  7,  8 ;  15  :  51 ;  1  Tim.  3  : 
16;  Eph.  1  :  9,  10.  Kingdom  of  God. 
See  on  cli.  4  :  43.  The  great  truths  of 
the  gospel  were  entrusted  and  made 
known  to  his  followers,  not  to  the  op- 
posing scribes  and  Pharisees.  Even 
what  prophets  had  foretold  was  a  mys- 
tery to  the  worldly-minded  multitude,  1 
Cor.  2  :  14. 

To  others  in  parables,  implying 
that  parables  may  veil  and  darken 
truth  to  some,  while  they  illustrate  it 
to  others. 

That  seeing,  etc.  A  full  quotation 
from  Isa.  6  :  9.  Mark  gives  the  quota- 
tion more  fully  than  Luke;  Matthew 
(13  :  14, 15)  the  fullest  of  all.  The  hard- 
ness of  heart  exhibited  under  the  preach- 
ing of  Isaiah  was  but  a  type  of  that 
greater  hardness  which  should  be  shown 
by  the  unbelieving  Jewish  people  in  the 
rejection  of  Christ  and  his  gospel,  John 
12  :  40;  Acts  28  :  26,  27  ;  Rom.  11  :  8. 
That  expresses  a  purpose,  and  not  a 
mere  result.  On  account  of  sin  they  are 
left  to  spiritual  deafness  and  blindness. 
That  seeing  clearly  and  distinctly  the 
external  form,  as  of  the  parables,  they 
might  not — rather,  may  not — perceive 
the  hidden  truth  and  si^iritual  meaning. 
And  hearing  distinctly  and  clearly  the 
words  by  which  the  truths  of  the  gospel 
are  announced,  they  may  not  under- 
stand  their  spiritual  meanirg.    They 


A.  D.  28. 


LUKE  VIII. 


189 


12  parable  is  this :  "The  seed  is  the  word  of  God.    Those   "^"i"'^2V.^'i^i>e^t!*°i 
by  the  wayside  are  they  that  hear ;  then  cometh  the      2i5-25.' 
devil,  an  1  taketh  away  the  word  out  of  their  hearts, 

18  lest  they  should  believe  and  be  saved.    They  on  the 

rock  are  ^Aey,  which,  when  they  hear,  **  receive  the  ••  Ps.  lOo.  12, 13. 
word  with  joy ;  and  these  have  no  root,  which  for  a 
while  believe,  and  in  time  of  temptation  fall  away. 


liave  faculties  and  opportuuities,  but 
they  will  not  rightly  use  them.  Tliough 
they  have  moral  and  intellectual  pow- 
ers, they  are  righteously  given  over  to 
iheu-  spiritual  blindness  and  deafness. 

11-15.  Interpretation  of  the 
Parable  of  the  Sower.  Matt.  13  : 
18-23  ;  Mark  4  :  13-20.  These  three 
accounts  are  very  similar,  yet  with  tlie 
differences  of  independent  narratives. 
Luke  is  shortest,  and  Mark  somewhat 
the  longest. 

11.  The  parable  is  this.  Jesus 
proceeds  to  answer  the  question  asked 
above,  ver.  9,  to  interpret  the  parable. 
Compare  40  :  12.  The  seed  is  made 
prominent  by  Luke.  The  word  of 
God.  The  truths  of  the  gospel.  See 
1  Pet.  1  :  23.  The  Bible  is  the  great 
treasure  of  gospel  seed.  What  a  respon- 
sibility resting  on  those  who  have  it ! 

1 2.  This  parable  divides  the  heai-ers  of 
the  gospel  into  four  classes :  the  thought- 
less, the  superficial  and  fickle,  the  world- 
ly, and  tlie  truly  pious.  Those  by  the 
wayside,  the  thouglitless  hearers,  rep- 
resented by  the  seed  sown  by  the  way- 
side. The  fate  of  the  seed  is  inseparable 
from  the  fate  of  the  man ;  it  can,  there- 
fore, truthfully  represent  the  man. 
They  that  hear,  by  the  ear,  with  no 
impression  on  the  heart,  like  seed  on 
the  hard  and  trodden  wayside.  The 
devil.  See  on  ch.  4  :  2.  Taketh 
away,  like  the  birds  picking  up  the 
grain.  He  not  only  does  this  himself, 
but  by  his  agents,  wicked  men  and  evil 
spirits,  and  also  by  evil  thoughts  and 
desires ;  and,  indeed,  by  anything  which 
will  take  away  the  attention  from  the 
truths  of  the  gospel.  The  word  out 
of  their  hearts,  which  had  produced 
no  impression  upon  it.  The  heart  was 
indeed  the  soil  on  which  the  seed  fell, 
Matt.  13  :  19.  Lest  they  should  be- 
lieve. Rather,  That  they  may  not  be- 
lieve and  he  saved,  Satan  would  keej) 
them  from  salvation  by  keeping  them 
in  unbelief,  2  Cor.  4  :  3,  4. 


13.  The  stony  ground,  or  superficial 
and  fickle  hearers.  They  on  th« 
rock  are  they,  etc.  They  are  the 
ones  whose  case  is  represented  by  the 
seed,  etc.  These  do  not  merely  hear  the 
word  incidentally;  not  mere  passive 
hearers,  but  emotional  and  somewhat 
thoughtful,  they  with  joy  receive 
the  word.  Hearing  the  glad  tidings 
and  thinking  upon  the  pleasures  and 
gains  of  salvation,  they  are  at  once 
highly  pleased  and  delighted,  without 
counting  the  cost,  Luke  14  :  25-33. 
Their  gladness  is  not  the  joy  flowing 
out  of  repentance.  Their  emotions  are 
easily  aroused,  but  their  heart  beneath 
is  hard  and  unrenewed.  Tliere  is  no 
deep  conviction  of  sin,  no  brokenness 
and  contrition  of  spirit,  no  change  of 
heart. 

Having  "  no  root  in  themselves " 
(Mark  4  :  17),  they  are  creatures  of  ex- 
citement, carried  away  with  the  novel- 
ties, the  pleasures,  or  the  sentimental 
excitements  of  religion  ;  and  hence,  as 
the  excitement  subsides,  they  change 
and  turn  back.  They  experience  for  a 
while  an  emotional  and  apjiarent  faith, 
for  a  while  believe,  but  beUeve  not 
with  all  the  heart.  Acts  8  :  37.  AVhen 
temptation,  the  first  severe  trial, 
comes,  they  fail  away,  from  a  mere 
superficial  religion  and  false  profes- 
sion. As  the  hot  sun  causes  the  deeply- 
rooted  plant  to  grow,  while  at  the  same 
time  it  withers  the  rootless  grains  on 
rocky  places,  so  tribulation  and  perse- 
cution strengtlien  and  develop  the  true 
child  of  God  (Rom.  5:3;  8  :  28 ;  2  Cor. 
4  :  17;  Rev.  7  :  14),  while  they  offend, 
discoui'age,  and  completely  disaffect  the 
false  and  superficial  disciple,  Hos.  9  : 
16 ;  2  Tim.  4  :  10.  Such  hearers  are 
abundant  at  tlie  present  day  among  all 
denominations,  and  even  in  the  most 
genuine  revivals.  It  has  been  estimated 
that  of  over  twelve  hundred  thousand 
persons  received  as  probationers  by  the 
Methodist  Episcopal  Church  from  1856 


190 


LUKE  VIII. 


A.  D.  28. 


14  And  that  which  fell  among  thorns  are  they,  which, 
when  they  have  heard,  go  forth,  and  *are  choked 
with  cares  and  riches  and  pleasures  of  this  life,  and 

15  bring  no  fruit  to  perfection.  But  that  on  the  good 
ground  are  they,  which  'in  an  honest  and  good  heart, 
having  heard  the  word,  ^keep  it,  and  bring  forth  fruit 
•"with  patience. 

!■  Ro.  2.  7  ;  Heb.  10.  36 ;  12. 1 ;  Jam.  5. 10, 11. 


•  1  Tim.  6.  9. 

fPs.  1.  1,  2;  Pro. 

8.  33,  34;  Ac.  2. 

41;  17. 11;1  Pet. 

2. 1  2. 
tjob'  23.    11,    12; 

John  8.  31 ;  Col. 

1.    23;    Heb.    3. 

12-14;   Jam.    1. 

22-25. 


to  1865  inclusive,  seven  hundred  thou- 
sand never  were  received  into  full  mem- 
bership. 

14.  The  worldly  hearers.  And  that 
which  fell  among  thorns,  etc.  An- 
other class  of  unfruitful  hearers  are  they 
whose  case  is  represented  by  the  seed 
sown  among  the  thorns.  Their  heart 
is  like  the  ploughed  but  ill-i^repared 
field ;  the  soil  is  rich  and  deep,  but  tlie 
thorn-roots  have  not  been  extirpated. 
They  have  conviction  of  sin,  show  signs 
of  sorrow  and  repentance,  and  pass 
through  an  experience  similar  to  that 
often  witnessed  in  true  conversion,  but 
the  heart  is  divided,  darling  sins  are 
secretly  fostered,  and  the  powers  of  the 
body  and  soul  are  not  given  to  Christ. 
They  are  not  thoughtless,  like  those  of 
the  first  class ;  nor,  like  those  of  the 
second,  do  they  fail  to  count  the  cost, 
and  hence  do  not  participate  in  their 
false  and  fleeting  joy.  They  hear,  hear 
seriously,  enter  upon  a  conflict  with  the 
world,  but  fail  to  conquer.  The  cause 
is  a  heart  not  consecrated  to  Jesus.  Go 
forth,  into  the  world  to  their  various 
callings. 

Choked  with  cares,  of  the  world, 
Mark  4  :  19 ;  anxious  cares  about  world- 
ly things,  which  divide  the  heart  be- 
tween God  and  the  things  of  this  life, 
James  1  :  Q-^^.  This  applies  especially 
to  the  poor,  whose  struggles  with 
poverty  draw  ofi"  the  mind  from  God, 
and  also  to  every  one  who  is  so  unduly 
anxious  about  worldly  things  (Matt.  6  : 
25)  as  to  prevent  him  from  giving  up 
himself  to  God  and  casting  his  care  on 
him,  1  Pet.  5  :  7.  And  riches,  allur- 
ing the  heart  and  leading  it  to  exer- 
cise confidence  in  wealth ;  producing 
self-sufiiciency  and  self-complacency. 
Hence  they  take  \v^  with  a  false  hope 
and  a  mere  profession.  Matthew  (13  : 
22)  and  Mark  (4  :  19)  say,  "The  deceit- 
fulness  of  riches."  And  pleasures 
of  this  life,  of  life,  whatever  they  may 


be,  which  will  draw  away  the  heart 
from  God.  Such  are  the  natural  ac- 
companiments of  such  a  course,  1  Tim. 
6  :  9,  10.  "  Three  more  sweeping  gen- 
eric terms  for  world  ly-mindedness  could 
not  be  found  in  our  language." — J.  J. 
Owen.  Bring  no  fruit  unto  per- 
fection. They  may  have  much  of  the 
outward  appearance  of  the  disciple,  and 
even  apparent  fruits,  but  these,  not 
coming  to  perfection,  are  unfit  for  use, 
and  as  worthless  as  no  fruit  at  all.  In 
the  sight  of  God  they  are  really  desti- 
tute of  good  works. 

15.  The  good-ground  hearers,  or  the 
truly  pious.  They  hear  the  word  at- 
tentively and  rightly,  and  receive  it 
into  their  hearts.  According  to  Mat- 
thew (13  :  23),  they  "understand"  its 
true  spiritual  import.  In  an  honest 
and  good  heart,  earnest  and  simple- 
minded,  humble  and  teachable,  like  the 
good  ground,  prepared  for  the  seed, 
ready  to  receive  it  in  such  a  manner  as 
to  retain  it  and  act  upon  it.  All  hearts 
are  evil  by  nature,  but  in  some  there  is 
a  readiness,  through  the  working  of  the 
Spirit  and  the  truth,  to  hear  and  accept 
the  gospel.  It  is  heard,  not  thought- 
lessly (ver.  15),  but  seriously;  received, 
not  superficially  (vers.  16, 17),  but  deej)- 
ly  in  the  heart;  accepted,  not  partiallv 
(18,  19),  but  fully,  with  the  whole  heart. 
There  is  repentance  and  faith,  a  full 
surrender  of  the  heart  to  Christ.  While 
the  soul  acts  freely,  the  Spirit  works 
eS'ectually  in  connection  with  the  truth, 
and  thus,  without  infringing  upon  the 
will,  the  heart  is  prejiared  by  divine 
grace,  John  5  :  4(1 ;  (J  :  44 ;  16  :  8 ;  1  Cor. 
2  :  14.  Having  heard  the  word, 
not  only  with  the  ear,  but  also  with  the 
heart.  And  not  only  hear  it,  but  keep 
it,  rather,  hold  it  fast,  retain  it  so  that 
it  is  reflected  upon,  and  it  takes  root. 
Hence  they  bring  forth  fruit,  the 
distinguishing  characteristic  of  this 
class.    With  patience,  with  a  con- 


A.  D,  28. 


LUKE   VIII. 


191 


16      'No  man,  when  be  hath  lighted  a  candle,  covereth  'Mk.4.  21 ;  ch.  11 

'  °  '  33 ;  Mt.  5. 15,  16 


itancy  of  purpose,  with  a  consistent  per- 
severance, through  a  life  of  discourage- 
ments and  trials.  This  is  in  contrast  to 
those  in  ver.  14,  who  bring  forth  no 
fruit  unto  perfection.  Compare  Rom. 
2:7. 

The  same  classes  of  hearers  are  found 
at  the  present  day  and  in  every  age. 
Tha  wisdom  of  our  Saviour's  instruc- 
tions is  thus  seen  in  their  perfect  ap- 
plication through  all  time. 

In  these  verses  our  Saviour  has  given 
a  model  exposition.  From  it  we  learn 
to  avoid  two  opposite  extremes :  first, 
making  every  point  significant ;  second, 
overlooking  some  points  wliicli  are 
really  significant.  The  resemblance  in 
the  principal  incidents  is  all  that  should 
be  generally  sought.  I  would  give  the 
following  general  directions : 

First  of  all,  seek  carefully  the  grand 
design  of  the  parable  and  its  centre  of 
comparison ;  and  then,  with  the  mind 
fixed  on  these,  explain  tlie  principal 
parts  accordingly,  without  giving  too 
much  prominence  to  minute  particulars 
which  serve  merely  to  complete  the 
story.  In  seeking  the  design  of  a  para- 
ble, particular  attention  must  be  given 
to  its  occasion,  connection,  introduction, 
and  close.  The  centre  of  comparison  is 
that  from  which  all  parts  of  the  parable 
extend  in  illustrating  its  grand  design. 
Avoid  fanciful  interpretations;  beware 
of  seeking  comparisons  which  are  for- 
eign to  the  design  of  the  parable.  The 
interpretation  must  be  natural  and  easy, 
not  forced  and  far-fetched.  Beware, 
also,  of  founding  a  doctrine  or  a  duty 
on  single  phrases  or  incidental  circum- 
stances. 

These  principles  may  be  briefly  illus- 
trated in  the  parable  of  the  sower,  as 
follows :  The  general  design  of  parables 
is  to  illustrate  the  mysteries  of  the 
kingdom  of  Go  3,  vers.  11,  26,  30.  The 
particular  design  of  this  parable  is  to 
illustrate  the  various  kinds  of  reception 
men  give  to  the  word  of  God  ;  the  causes 
and  consequences  are  incidentally 
traced.  The  centre  of  the  comparison 
is  the  receptivity  of  the  ground  to  the 
seed  with  that  of  the  heart  to  the  word 
of  God.  All  portions  of  the  parable 
and  its  interpretation  are  in  harmony 
with  this  grand  design  and  central  si- 


militude. The  sower  is  the  Son  of  man, 
or  his  representatives,  his  servants ;  the 
seed  is  the  word  of  God ;  the  groiwd,  the 
hearts  of  men  ;  the  seed  with  its  results, 
as  sown  on  the  ground,  the  various 
classes  of  hearers.  Now,  many  resem- 
blances might  be  aftirmed  which  Jesus 
has  not  affirmed.  This,  for  example, 
from  a  sower  as  a  husbandman,  his  goin<^- 
forth,  the  time  and  manner  of  his  sow- 
ing, the  local  position  of  the  wayside. 
But  these  would  be  foreign  to  the  grand 
design,  and  very  remotely  connected, 
if  connected  at  all,  with  the  centre  of 
comparison.  So  also  to  refer  the  way- 
side hearer  to  thoughtless  childhoocl, 
the  stony  ground  to  ardent  and  super- 
ficial youth,  and  the  thorny  ground  to 
worldly-minded  maturity  would  be  fan- 
ciful as  well  as  unnatural.  For  these 
classes  may  all  be  found  among  persons 
of  the  same  age.  And  finally,  to  con- 
clude that  there  are  but  three  classes  of 
fruit-bearing  Christians  corresponding 
to  tlie  thirtyfold,  the  sixty,  and  the 
hundred  (Matt.  13  :  23;  Mark  4  :  20), 
each  bearing  no  more  and  no  less  than 
the  ratio  of  his  class,  would  obviously 
be  forced,  and  be  founding  a  principle 
on  single  phrases  and  incidental  circum- 
stances. 

16-18.  All  of  his  Instructions  de- 
signed TO  GIVE  Light  ;  his  Hear- 
ers Responsible  for  their  Mea- 
sure OF  Light,  Matt.  13:12;  Mark  4  : 
21-25.  Compare  Matt.  5  :  15 ;  7  :  12 ;  10  : 
26,  where  Jesus  uses  the  same  language 
on  other  occasions.  Jesus  sometimes 
repeated  great  and  important  truths. 
See  Matt.  6  :  9-13  and  Luke  11  :  2-4; 
Matt.  16  :  21 ;  17  :  22,  23,  and  20  :  17-19. 
The  same  thing  has  been  done  by  the 
wisest  teachers  and  by  inspired  prophets. 
Compare  Ps.  14  and  53 ;  Jer.  10  :  12-16 
with  51  :  15-19. 

16.  Jesus  had  told  his  disciples  that 
it  was  given  them  to  know  the  mysteries 
of  the  kingdom  of  God,  but  not  to  the 
unbelieving  and  hardened  multitude, 
and  hence  his  special  reason  for  speak- 
ing in  parables  at  that  time,  ver.  10. 
They  might  possibly  infer  that  these 
instructions  in  the  great  truths  of  his 
kingdom  were  to  be  kept  secret,  and 
that  parabolic  instruction  is,  in  its  very 
nature,  adapted  to  darken  rather  than 


192 


LUKE  VIII. 


A.  D.  28 


it  with,  a  vessel,  or  putteth  it  under  a  bed  ;  but  setteth 
it  on  a  candlestick,  that  they  which  enter  in  may  see 

17  the  light.  ''For  nothing  is  secret,  that  shall  not  be 
made  manifest;  neither  anything  hid,  that  shall  not 

18  be  known  and  come  abroad,  'Take  heed  therefore 
how  ye  hear;  ™for  whosoever  hath,  to  him  shall  be 
given ;  and  whosoever  hath  not,  from  him  shall  be 
taken  even  that  which  he  seemeth  to  have. 


kch.  12.2;  Mt.  10 

26,  27  ;  1  Cor.  4 

5. 
•cb.   9.    44;    Deu. 

32.  40,  47;  Mk. 

4.  23,  24. 
•"ch.    19.  26;   see 

refs.  Mt.  13. 12 ; 

25. 29 ;  Heb.  2. 1; 

Jam.  1.  19,  22. 


enlighten.  Jesus,  however,  dispels  any 
euch  notions  by  what  he  now  says.  It 
is  the  nature  of  all  truth  to  enlighten ; 
if  it  darkens,  the  fault  is  in  the  hearer, 
not  In  the  truth.  His  instructions  are 
all  intended  to  be  made  public,  and  the 
hearer  will  be  made  responsible  for  his 
manner  of  receiving  it. 

When  he  hath  lighted  a  candle, 
a  lamp,  the  common  domestic  lamp, 
covers  it  with  a  vessel, 
a  household  utensil  for  con- 
taining things.  Or  under 
a  bed.  A  couch,  proba- 
bly that  on  which  people 
reclined  at  their  meals, 
which  was  elevated  three 
or  four  feet  above  the  floor. 
But  men  put  it  on  a  can- 
dlestick, or  rather  on  the 
lamj}-st(mdard,  the  support 
on  which  the  lamp  is 
placed,  in  order  that  when 
they  enter  in  the  house 
or  room  they  may  see  the  light,  the 
lamp  giving  light.  "  The  lamp,  being 
low,  was  placed  on  a  support  sufficiently 
high  to  give  light  through  the  room; 
and  this  latter  would  be  equally  neces- 
sary to  the  candle  with  its  candlestick, 
as  we  use  the  term."^ — Du.  Conant  on 
Matt.  5  :  15.  And  thus  the  truths  of 
the  gospel  are  like  the  lamp,  designed 
not  to  be  covered  up,  but  to  be  made 
known,  so  as  to  give  light  to  the  world. 
17.  For.  Jesus  gives  the  reason  of 
his  figurative  language  in  the  preceding 
verse  in  a  plain  and  emphatic  declara- 
tion. For  there  is  nothing  secret, 
concealed,  intentionally  done  in  secret, 
that  it  shall  not  be  made  manifest, 
revealed  and  made  known.  Neither 
anything  hid,  by  jxirable  or  other- 
wise, that  it  shall  not  be  known  and 
come  abroad,  come  into  open  view, 
be  brought  to  light.  Nothing  which 
had  been  taught  or  done  in  secret  was 
to  be  withheld,  but  all  is  designed  to  be 


proclaimed  publicly  at  the  proper  time. 
Even  their  secrecv  would  help  toward 
their  future  publicity,  Matt.  10  :  27; 
Acts  20  :  27 ;  2  Pet.  1  :  19.  And  as  ap- 
plied to  his  parabolic  instructions,  truth 
now  veiled  in  parables  would  be  in  due 
time  the  inore  manifest  through  them. 
That  which  might  seem  to  hide  truth 
would  most  beautifully  and  openly 
illustrate  it.  Those  who  would  now 
withhold  the  Bible  from  the  people  are 
acting  contrary  to  the  design  of  Christ 
and  of  truth. 

IS.  Take  heed  therefore  how  ye 
hear.  See  to  it,  consider  carefully,  that 
you  be  not  like  the  superficial  hearers 
of  the  parable,  but  like  those  repre- 
sented by  the  good  ground,  that  you 
hear  in  a  prayerful,  humble,  and  teach- 
able spirit.  For.  The  reason  of  what 
he  had  just  said,  given  as  a  general 
principle.  Matthew  (13  :  12)  gives  it 
earlier  in  the  discourse.  But  its  appli- 
cability both  there  and  here  renders  it 
probable  that  Jesus  used  it  twice  on  the 
same  occasion.  Whosoever  hath.  He 
that,  having  a  teachable  spirit,  has  al- 
ready some  knowledge  of  the  gospel 
and  of  Christ.  Experimental  know- 
ledge and  love  for  Cnrist,  an  improve- 
ment of  this  knowledge,  and  a  desire 
for  more  are  implied  in  such  a  slate. 
To  him  shall  be  given,  more  know- 
ledge. He  shall  have  greater  means 
and  facilities  for  its  attainment.  Who- 
soever hath  not,  not  having  a  teach- 
able spirit,  has  failed  to  receive  and  use 
the  instructions  of  Christ — the  truths 
of  the  gospel.  Hence  he  has  net  experi- 
mental knowledge  and  love  for  Christ, 
and  desires  not  to  know  his  truth.  From 
such  shall  be  taken  away  even  that 
which  he  seemeth  to  have,  or 
what  he  thinks  he  has,  that  which 
has  been  profieied  him  shall  be  with- 
held. The  possession,  however,  is 
not  re;'J  and  truly  experimental,  but 
apparent  and  imaginary.     His  specula- 


A..  D.  28. 


LUKE  VIII. 


193 


CfirisCij  /no f her  and  brethren. 

I'.l       "Then  cauic  to  him  his  mother  and  his  brethren,    "'"lij^j'j'^y'l'jli^^a 
lid  and  could  not  come  at  him  for  the  press.    And  it  was      silss.'^  '      "  ' 

told  him  by  certain  which  said,  Thy  mother  and  thy 
21  brethren  stand  without,  desiring  to  see  thee.     And 

he  answered  and  said  unto  them,  My  mother  and  my 


dve  views  and  notions  shall  become 
more  confused  and  darkened.  Judas 
among  the  twelve  was  an  example  of 
dus  class.  He  who  uses  and  improves 
tlie  light  he  has  shall  obtain  more  light, 
Hos.  G  :  3 ;  John  8  :  12 ;  but  he  who  neg- 
lects to  do  it  shall  lose  it  alto'^ether  and 
be  condemned  as  an  unprofitable  ser- 
vant, Matt.  25  :  29,  30. 

Matthew  follows  this  parable  by  those 
of  the  tares,  the  grain  of  mustard,  the 
leaven,  the  treasure  hid  in  the  field, 
the  merchant  seeking  goodly  pearls, 
and  the  net.  Mark  follows  it  by  the 
parables  of  the  seed  growing  secretly, 
the  grain  of  mustard,  and  the  leaven. 

19-21.  Christ's  Mother  and 
Brethren.  Who  they  are  in  the 
truest  and  highest  sense,  Matt.  12  :  46- 
50 ;  Mark  3  :  31-35.  Luke  is  the  brief- 
est. Matthew  and  Mark  are  similar, 
both  presenting  some  graphic  details. 
They  both  place  also  this  incident  be- 
fore the  parable  of  the  sower  and  fol- 
lowing the  charge  against  Jesus  of  being 
iu  league  with  Satan.  Matthew  (13  :  1) 
fixes  It  on  the  day  of  his  parabolic 
discourse,  and  Mark  is  confirmatory. 
Luke,  however,  relates  this  incident 
after  the  parable  of  the  sower,  without 
any  note  of  time,  most  naturally  im- 
plying that  it  was  at  tlie  time  when  he 
spoke  that  parable.  He  is  thus  really 
in  harmony  with  Matthew  and  Mark, 
but  in  his  great  brevity  at  this  point  he 
inverts  the  natural  order,  possibly  be- 
cause, as  Oosterzee  remarks,  this  inci- 
dent "  might  sei-ve  very  well  to  com- 
mend the  right  hearing,  inasmuch  as  it 
indicates  the  high  rank  which  the  doers 
of  the  word  (James  1  :  25),  according  to 
the  Saviour's  judgment,  enjoy." 

19.  Theu  came,  etc.  More  correctly, 
And  his  mother  and  his  brethren  eame. 
He  was  probably  speaking  in  the  open 
air  at  or  near  Capernaum.  His  breth- 
ren. The  presumption  is  that  tliese 
were  his  brothers,  the  children,  younger 
than  himself,  of  Joseph  and  Mary.  They 
must  be  so  regarded  unless  it  be  ahowu 
17 


to  the  contrary,  or  some  valid  objection 
established  against  such  a  view.  Some 
have  regarded  th'.^m  as  the  children  of 
Joseph  by  a  former  marriage.  Othera 
take  the  word  brothers,  iu  the  wider 
Oriental  sense,  to  mean  near  relations, 
kinsmen,  Gen.  14  :  8.  The  first  view, 
I  think,  is  to  be  preferred.  Compare 
on  ch.  13  :  55,  56.  Luke  alone  gives  the 
reason  implied  in  the  narrative  of  Mat- 
thew and  Mark  why  his  mother  and 
brethren  could  uot  come  Kear  liim, 
because  of  the  press,  or  the  imdtitiide, 
which  was  so  great  and  so  eager  to  hear 
him  that  he  and  his  disciples  had  uot 
had  time  to  eat  bread,  Mark  3  :  20.  On 
account  of  this  continuous  teaching  his 
relatives  had  experienced  great  anxiety, 
and  had  gone  to  lay  hold  of  him,  saying, 
He  is  beside  himself,  Mark  3  :  21.  All 
this  accomplished  nothing.  Now  his 
mother  and  brothers,  his  nearest  and 
dearest  relatives,  seek  to  get  a  hearing. 
They  not  only  feared  that  he  might  in- 
jure himself  by  overwork  and  fasting, 
but  they  also  trembled  at  the  dangers  to 
which  he  was  exposing  himself  by  such 
plain  admonitions.  They  doubtless 
wished  to  caution  him,  get  him  away 
from  the  multitude  and  the  present  ex- 
citement, and  shield  him  from  the  as- 
saults or  machinations  of  those  whose 
enmity  he  had  just  embittered  by  his 
discourse. 

20.  The  fact  concerning  his  mothei 
and  brothers  is  borne  from  one  to  an 
other  through  the  crowd  till  one  of  the 
nearest  announces  it  to  Jesus,  Matt.  12  : 
47  ;  Mark  3  :  32.  Luke  states  it  in  the 
most  general  way,  it  was  told  him, 
but  how  or  by  whom  is  not  stated.  By 
certain  should  be  omitted. 

21.  Jesus  improves  the  occasion  to 
call  attention  to  a  higher  and  a  spirit- 
ual relationship,  and  hence  he  says 
My  mother  and  my  brethren,  etc. 
It  should  be  noticed  that  this  was  said 
not  to  his  mother  and  Ijrethren,  but  to 
the  multitude,  to  him  and  to  others  who 
bad  just  announced  the  presence  of  his 


194 


LUKE  VIIL 


A.  D.  28. 


brethren  ore  these  "which  hear  the  word  of  God,  and 
do  it. 


>Johnl3. 17;  Jam 
1.22. 


Jesus,  crossing  tlie  lake,  stills  a  storm. 

22      pNow  it  came  to  pass  on  a  certain  day,  that  he  ""Mt.  8. 18;  v 
went  into  a  ship  with  his  disciples :  and  he  said  unto 
them,  Let  us  go  over  unto  the  other  side  of  the  lake. 

'23  And  they  launched  forth.     But  as  they  sailed  he  fell 
asleep.    And  there  came  down  a  storm  of  wind  on  the 


mother.  Mark  (3  :  34)  gives  (he  look 
of  Jesns  upon  those  who  sat  around 
him.  Matthew  (12  :  49)  gives  not  the 
look,  but  the  movement  of  his  hand, 
which  he  stretched  out  toward  his  dis- 
ciples. The  look  and  the  stretched-out 
hand  were  both  with  affectionate  regard 
as  he  said.  My  mother  and  my 
brethren,  my  nearest,  dearest  kindred, 
whose  claims  upon  me  are  su2)erior  to 
those  of  any  earthly  friends,  are  these 
—pointing  toward  his  disciples — who 
hear  the  word  of  God  and  do  it. 
Such  only  are  his  true  disciples,  Matt. 
7  :  21.  Thus  they  show  their  spiritual 
relationship  to  God  the  Father,  and 
consequently  to  him.  There  is  nothing 
in  this  language  disrespectful  to  his  hu- 
man relatives. 

"  My  brother  and  my  sister,"  found 
in  Mark,  may  be  included  in  the  plural 
brethren  of  Luke.  "And  mother " 
makes  a  climax,  the  nearest  relationship 
that  any  human  being  can  hold  to  me. 
Even  beyond  my  beloved  and  highly- 
favored  mother  according  to  the  flesh  is 
the  nearness  and  dearness  of  that  rela- 
tionship which  exists  between  me  and 
my  followers.  We  may  view  the  enu- 
meration of  mother,  brethren,  and  sister 
(Mark  3  :  35)  as  uniting  and  concentrat- 
ing human  relationships  in  one,  to  ex- 
press and  symbolize  the  highest  spiritual 
union  between  Jesus  and  his  disciples. 
Jesus  does  not  introduce  the  vfordfather, 
for  he  had  no  human  father,  and  he  never 
speaks  of  any  but  God  as  his  Father. 
Compare  ch.  2  :  48,  49.  And  as  Joseph 
is  never  mentioned  in  connection  with 
Mary  during  Christ's  public  ministry, 
it  is  probable  that  he  was  dead. 

Jesus  thus  refusea  or  delayed  speak- 
ing to  his  mother  and  brothers.  The 
whole  was  an  indirect  reproof  to  them 
for  their  timidity  and  over-anxiety  on 
his  account. 

22-25.  Jesus  Crosses  the  Lake; 
Stills  the  Tempest.    Matt.  8  :  18, 


23-27;  Mark  4  :  35-41.  The  account 
given  by  Mark  is  the  fullest,  mo.st 
graphic,  and  most  definite.  Luke 
comes  next  in  fulness  and  graphic 
power. 

22.  As  the  sermon  on  the  mount  was 
followed  by  a  miracle,  so  was  the  great 
parabolic  discourse  by  the  seaside.  The 
former  was  for  the  enlightenment  of 
all,  and  the  miracle  was  before  all ;  the 
latter  was  specially  for  those  who  had 
ears  to  hear,  his  disciples,  and  the 
miracle  was  performed  specially  for 
them.  That  miracle  (the  leper,  Matt. 
8  :  2-4)  represents  man  cleansed  and 
saved  by  the  Saviour  in  harmony  with 
the  law ;  this  might  be  termed  an  acted 
parable  or  dark  saying.  In  the  ex- 
tremity and  darkness  of  the  disciples, 
Christ  appears  the  solver  of  their  per- 
plexity, and  the  deliverer  from  threat- 
ening destruction. 

oil  a  certain  day.  Mark  (4  :  35) 
says,  "  the  same  day "  or  "  that  day," 
fixing  this  voyage  and  miracle  to  the 
evening  and  night  following  the  par- 
abolic discourse  just  given.  It  was 
2)robably  about  sunsetting. 

He  went  into  a  ship  with  his 
disciples.  He  had  entered,  in  order 
to  discourse  to  the  people,  Matt.  13  :  2 ; 
Mark  4:1.  It  appears  from  Matthew 
that  after  discoursing  from  the  boat 
he  retired  a  while  to  the  house,  probably 
where  he  resided  at  Capernaum  (Matt. 
13  :  36) ;  then  returned  to  the  boat  and 
possibly  discoursed  still  more ;  but  see- 
ing the  multitude  continuing  (Malt. 
8  :  18),  he  commands  to  depart  to  the 
opposite  side,  which  command  was 
obeyed  promptly  and  in  haste.  The 
other  side.  The  eastern  side  of  the 
lake. 

23.  Asleep.  He  needed  sleep,  like 
other  men,  especially  after  a  day  of 
constant  labor.  It  was  his  design,  also, 
that  tliis  storm  should  be  simultaneous 
with  his  sleep,   so  that   bis    discipla 


A.  D.  28. 


LUKE  VIII. 


195 


lake;  and  they  were  filled  with  water,  'and  weri'  in    '^^,y_.f\  P'.}^^- 

24  jeopardy.     And  they  came  to  him,  and  awoke  liini,      lij^^'   *'     '  ^' 
saying,  Master,  master,  we  perish  I     Then  he  arose, 

and  rebuked  the  wind  and  the  raging  of  the  water: 

25  and  they  ceased,  and  there  was  a  calm.    And  he  said 


should  feel  their  extremity  and  be  the 
more  deeply  impressed  with  his  power 
over  the  elements.  Like  Jonah,  he 
slept  in  the  midst  of  the  storm ;  but 
how  differently ! — the  prophet  fleeing 
from  duty,  Jesus  calmly  awaiting  the 
exact  moment  of  duty ;  the  prophet 
the  cause,  Jesus  the  allayer,  of  the 
storm. 

There  came  down  a  storm  of 
wind,  precipitated  from  the  heavens 
and  the  surrounding  mountains  upon 
the  lake.  It  was  one  of  those  sudden, 
violent  squalls  or  whirlwinds,  attended 
with  some  rain,  to  which  the  lake  is 
subject.  Captain  C.  W.  Wilson  (Re- 
covery of  Jerusalem)  gives  the  following 
graphic  description  of  one  of  these 
storms  on  the  Sea  of  Galilee. 

"  I  hxd  a  good  opportunity  of  watch- 
ing one  of  them  from  the  ruins  of 
Gamala  on  the  eastern  hills.  Suddenly, 
about  midday,  there  was  a  sound  of 
distant  thunder,  and  a  small  cloud  '  no 
bigger  than  a  man's  hand '  was  seen 
rising  over  the  heights  of  Lubieh,  to 
the  west.  In  a  few  moments  the  cloud 
began  to  spread,  and  heavy  black 
masses  came  rolling  down  the  hills 
toward  the  lake,  completely  obscuring 
Tabor  and  Hattin.  At  this  moment 
the  breeze  died  away ;  there  were  a  ftvf 
minutes  of  perfect  calm,  during  which 
the  sun  shone  out  with  intense  power, 
and  the  surface  of  the  lake  was  smootli 
and  even  as  a  mirror;  Tiberias,  Mejdel, 
and  other  buildings  stood  out  in  sharp 
relief  from  the  ^loom  behind ;  but  they 
were  soon  lost  sight  of  as  the  thunder- 
gust  swept  past  them,  and  rapidly  ad- 
vancing across  the  lake  lifted  the 
placid  water  into  a  bright  sheet  of 
loam ;  in  another  moment  it  reached 
the  ruins,  driving  myself  and  com- 
panion to  take  refuge  in  a  cistern, 
where,  for  nearly  an  hour,  we  were 
confined,  listening  to  the  rattling  peals 
of  thunder  and  torrents  of  rain.  The 
effect  of  half  the  lake  in  perfect  rest, 
whilst  the  other  half  was  in  wild  con- 
fusion, was  extremely  grand;  it  would 
have  fared  badly  with  any  light  craft 


caught  in  mid-lake  by  the  storm;  and 
we  could  not  help  thinking  cf  that 
memorable  occasion  on  which  the 
storm  is  so  graphically  descrilied  as 
'coming  down'  (Luke  8  •  23)  upon  the 
lake  " 

They  were  filled,  or  began  to  be 
filled,  referring  to  the  boat;  the  persons 
in  it  are  figuratively  put  for  the  ship 
itself.  Hence,  they,  the  ship,  and  the 
disciples  were  in  jeopardy,  in  peril 
of  sinking.  "  It  was  covered  with  the 
waves,"  Matt.  8  :  24. 

24.  They,  his  disciples.  Awoke 
him.  They  roused  him  up,  not  for  his 
safety,  but  their  own.  Master,  Mas- 
ter. The  word  here  used  is  somewhat 
a  favorite  with  Luke,  denoting  a  teacher 
with  authority.  The  same  word  is  used 
in  ch.  5  :  5,  on  which  see.  Tlie  repeti- 
tion shows  the  intensity  of  their  feel- 
ings and  their  imminent  danger.  We 
perish !  A  mingled  prayer  and  com- 
plaint, with  mingled  fear  and  faith. 
The  cries  of  intense  anxiety,  the  ex- 
clamations of  terror,  "  Master,  Master, 
we  are  lost!  Canst  thou  lie  sleeping 
here  while  we  are  perishing?  Save  us 
from  impending  ruin  !"  Matt.  8  :  25. 
How  great  the  tempest,  thus  to  terrify 
the  disciples,  who  were  accustomed  to 
sailing  and  fishing  on  the  lake ! 

He  arose.  How  patiently  he  bears 
their  murmuring  and  their  little  faith, 
and  how  quickly  he  comes  to  their 
relief!  Rebuked  the  wind  and  the 
raging  of  the  Avater,  the  swelling 
waves.  Some  infer  from  the  language 
that  Satan  and  his  demons  were  the 
cause  of  the  storm,  and  that  they  are 
the  objects  of  rebuke.  It  may  be  ex- 
plained, however,  by  supposing  a  strong 
IJersonification.  By  thus  speaking, 
Jesus  showed  that  the  elements  were 
subject  to  his  bidding.  Compare  Ps. 
106  :  9;  89  :  8,  9.  They  ceased. 
Both  the  winds  and  the  rolling  waves. 
The  latter  was  the  more  remarkable, 
for  the  wind  sometimes  comes  and  goes 
suddenly  ;  but  the  waves  continue  to 
roll,  subsiding  gradually.  But  here  the 
waves  as  well  as  the  wind  cease  sud- 


196 


LUKE  VIII. 


A.  D.  2& 


Unto  them,  Where  is  your  faith  ?    And  they  being 
afraid  wondered,  saying  one  to  another,  What  manner 
of  man  is  thisl  'for  he  commandeth  even  the  winds   '!'»•  89- 9- 
and  water,  and  they  obey  him^ 

•^  'Mt.  8.  28;   9.  1 

Jesus  casts  out  legion,  who  enter  and  destroy  the  swine.  Mk.  5.  i ;  is.  27 

26      'And  they  anived  at  the  country  of  the  Gadarenes,      Rev.  20.'  I8.' 


denly.  And  there  was  a  calm,  a 
stillness;  the  wind  is  lulled,  and  the 
lake  is  without  a  ripple ;  what  a  contrast 
to  the  violent  agitation  of  both  air  and 
water  which  had  just  subsided  !  Jesus 
with  his  disciples  in  the  ship  is  a  beau- 
tiful emblem  of  the  church  tossed  and 
shaken  by  the  tempests  of  the  world, 
yet  always  safe ;  for  Jesus  is  with  her 
to  the  end.  Compare,  in  contrast,  Ezek. 
ch.  27,  where  Tyre  is  presented  under 
the  figure  of  a  vast  ship,  built,  manned, 
and  freighted  by  the  combined  skill, 
strength,  beauty,  and  riches  of  all 
nations ;  but  it  is  broken  by  the  storm 
and  destroyed. 

25.  Jesus  rebukes  the  troubled  hearts 
of  his  disciples.  Matthew  places  this 
before,  and  Mark  and  Luke  after,  the 
rebuking  of  the  wind.  The  language 
comes  in  jjerfectly  natural  while  Jesus 
is  rising  up  from  sleep.  A  part  may 
have  been  spoken  before  and  a  part 
after  the  miracle.  Thus  as  he  awoke 
he  may  have  answered  their  complain- 
ing entreaty,  "  Why  are  ye  fearful,  O 
ye  of  little  faith?"  Matt.  8  :  26.  Then, 
arising  and  rebuking  the  elements,  he 
may  have  added,  "  Where  is  your 
flvith  ?"  Luke  8  :  25 ;  "  Why  are  ye  so 
fearful  ?  How  is  it  that  you  have  no 
faith  ?"  Mark  4  :  40.  Their  earnest  en- 
treaty sliowed  that  thej'  had  a  "little 
faith ;"  but  as  their  terror  arose  from 
want  of  confidence  in  the  power  of  Je- 
sus, and  so  completely  unmanned  them, 
it  could  be  said  comjjaratively  that  they 
had  "no  faith." 

They  being  afraid  wondered. 
Fear  and  astonishment  are  mingled  to- 
gether, leading  them  to  exclaim |^  What 
manner  of  man  is  this?  Rather, 
Who,  then,  is  this  who  exercises  such 
perfect  control  over  the  elements  of 
nature?  For  he  commandeth, 
rather,  that  he  commandeth,  with  au- 
thority as  to  a  subordinate,  referring  to 
the  proof  of  Christ's  great  power,  as 
shown  in  the  obedience  of  the  elements. 
From  Matthew  (8  :  27)  this  seems  to  be 


the  exclamation  of  the  crew  or  sailors 
on  board.  But  here,  and  also  in  Mark 
(4  :  41),  it  appears  that  the  disciples 
shared  in  their  feelings  and  exclama- 
tions of  amazement.  They  indeed  be- 
lieved in  Jesus  as  the  Messiah,  but  such 
an  exhibition  of  power  confounded 
them — not  only  confirmed  their  pre- 
vious knowledge  and  belief  of  his 
greatness,  but  excited  within  them 
wondering  thoughts  regarding  his  di- 
vine origin,  power,  etc.  Compare  the 
exclamation  of  the  mariners  on  a  sim- 
ilar occasion  (Matt.  14  :  33),  "Of  a 
truth  thou  art  the  Son  of  God." 

26-40.  Healing  of  the  Gadarene 
Demoniac.  After  which  he  returns  to 
the  western  side  of  the  lake.  Matt.  8  : 
28  to  9:1;  Mark  5  :  1-21.  The  account 
of  Mark  is  the  fullest  and  most  vivid. 
That  of  Luke  comes  next  in  fulness  and 
detail. 

26.  They  arrived.  Rather,  They  sail- 
ed to — that  is,  from  where  the  tempest 
was  stilled.  Country  of  the  Gada- 
renes. According  to  the  highest  critical 
authorities,  counti-y  of  the  Gerasenes ;  so 
also  in  Mark  5:1;  but  in  Matt.  8  :  28  the 
most  approved  reading  is  "  country  of 
Gadarenes."  It  should  be  added,  how- 
ever, that  there  is  some  manuscript  au- 
thority for  reading  Gergesenes  in  Mark, 
and  especially  in  Matthew  and  Luke. 
We  will  brietly  notice  the  three  cities 
in  order.  (1)  Gadara,  now  Umkeis,  was 
a  city  of  Perea,  a  chief  city  of  Decapo- 
lis,  about  seven  or  eight  miles  south-east 
of  the  Sea  of  Galilee.  The  territory  or 
"  the  country  "  of  Gadara  could  well  ex- 
tend to  the  lake.  The  hill  on  which 
the  city  was  located  could  not,  however, 
have  been  the  scene  of  the  miracle,  for 
it  was  not  near  enough  to  the  lake;  and 
besides,  the  swiue  would  have  had  to 
run  down  the  mountain,  ford  the  Hie- 
romax  (now  the  Jermuk),  a  river  as  deep 
and  rapid  as  the  Jordan,  and  then  cross 
a  plain  several  miles  before  reaching 
the  sea  (2)  Gerasa,  now  Jerash,  on  the 
eastern  boundary  of  Perea,  was  a  town 


A.  D,  28. 


LUKE  VIII. 


197 


27  whicii  is  over  against  Galilee.  And  when  he  went 
forth  to  land,  there  met  him  out  of  the  city  a  certain 
man,  which  had  devils  long  time,  and  ware  no  clothes, 

28  neither  abode  in  any  house,  but  in  the  tombs.  When 
he  saw  Jesus,  he  cried  out,  and  fell  down  before  him, 


of  Decapolis,  about  forty  miles  south- 
east of  the  scene  of  the  miracle.  Jose- 
phus  describes  it  as  rich  and  populous. 
Most  beautiful  and  extensive  ruins 
now  mark  its  site.  A  large  tract  of 
country  adjacent  to  the  city,  possibly 
extending  to  the  Sea  of  Galilee,  may 
have  borne  its  name.  Jerome  states 
that  in  his  day  Gilead  was  called  Gerasa. 
(3)  Gergesa,  according  to  Origen,  was  a 
city  that  stood  on  the  eastern  shore  of 
the  Sea  of  Galilee.  Some  reference  to 
its  ancient  inhabitants  may  possibly 
have  been  made  by  Girgashites  in  Josh. 
3  :  10.  Its  ruins,  now  called  Gcrsa,  may 
be  seen  on  the  eastern  shore  of  the 
lake,  about  midway  between  the  en- 
trance and  the  outlet  of  the  Jordan. 
"It  is  within  a  few  rods  of  the  shore, 
and  an  immense  mountain  rises  directly 
above  it,  in  which  are  ancient  tombs. 
.  .  .  The  lake  is  so  near  the  base  of 
the  mountain  that  the  swine  rushing 
madly  down  it  could  not  stop,  but 
would  be  hurried  on  into  the  water  and 
drowned."— Dk.  Thomson,  The  Land 
and  the  Book,  vol.  ii.,  pp.  35,  36.  This 
is  confirmed  by  the  report  of  Captain 
Wilson  to  a  society  in  England  known 
as  the  Palestine  Exploration  Fund,  as 
follows :  "  Between  Gersa  and  Wady 
Fik  appears  to  have  been  the  scene  of 
the  destruction  of  the  herd  of  swine; 
indeed,  no  other  point  on  that  side  of 
the  lake  is  so  suitable.  From  the  eastern 
plateau  the  ground  slopes  steeply,  in  a 
few  places  almost  precipitously,  down 
to  the  level  of  the  lake,  leaving  a  mar- 
gin of  fertile  land  from  half  a  mile  to  a 
mile  broad  between  the  base  of  the  hill 
and  the  water;  but  at  this  particular 
point,  and  only  at  this,  a  spur  runs  out 
to  the  shore.  There  is  no  cliflf,  but  a 
slope  sufficiently  steep  to  fulfil  the  re- 
quirements of  the  Bible  narrative." 
The  name  as  pronounced  by  the  Arabs 
is  very  nearly  the  ancient  Gergesa  or 
Geresa.  Hence  the  country  of  the  Gera- 
senes  is  best  explained  as  referring  to 
the  district  of  this  city  on  the  shore  of 
the  lake.  The  country  of  Gergesa  or 
Gerasa  probably  joined  upon  that  of 


Gadafra ;  and  as  the  limits  of  the  terri- 
tory of  each  city  were  not  very  accu- 
rately defined,  Matthew  could  call  it 
the  country  of  the  Gadarenes,  and  Mark 
and  Luke  the  country  of  the  Gerasenes. 
Over  against  Galilee.  On  the  east- 
ern side  of  the  lake.  This  locates  the 
country  of  the  Gerasenes  here  spoken 
of  on  the  eastern  shore  of  the  lake. 

27.  When  he  Avent  forth  to  land, 
etc.  When  he  landed,  immediately  the 
demoniac  met  him.  This  shows  that 
the  miracle  was  performed  near  the 
shore.  Out  of  the  city,  belonging 
to  the  city.  Luke  alone  mentions  this. 
This  most  naturally  implies  that  the 
city  was  near  the  shore.  A  certain 
man.  Matthew  says,  "two  possessed 
with  devils."  This,  however,  is  no  con- 
tradiction ;  for  he  who  speaks  of  the  two 
includes  the  one,  and  they  who  speak 
of  the  one  do  not  deny  that  there  were 
two.  One  of  them  may  have  been  more 
prominent  and  afterward  well  known 
to  many,  and  hence  may  have  been  only 
noticed  by  Mark  and  Luke.  He  only 
may  have  gone  forth  publishing  tho 
great  things  done  for  him,  ver.  39 
Which  had  devils,  demons.  Notice 
the  plural  is  used ;  so  in  Matt.  8  :  28. 
Luke  alone  mentions  long  time) 
which  belongs  to  the  next  clause  a  long 
time  had  tvoni  no  clothing.  Thomson 
(Land  and  Book,  vol.  i.,  p.  211)  thus 
refers  to  this  common  trait  of  insanity : 
"  I  have  seen  them  absolutely  naked  in 
the  crowded  streets  of  Beinit  and  Sidon, 
There  are  also  cases  where  they  run 
wildly  about  the  country  and  frighten 
the  whole  neighborhood."  Neithei 
abode,  had  his  temporary  residence, 
in  any  house,  but  in  the  tombs. 
The  sepulchres  of  the  Hebrews  were 
generally  cut  out  of  the  solid  rock. 
Caves  were  also  used  for  this  purpose. 
They  are  now  often  resorted  to  for  shel- 
ter during  the  night,  and  sometimes 
the  wandering  Arabs  take  up  their  win- 
ter abode  in  them.  Compare  Judg.  6  : 
2.  A  maniac  too  is  sometimes  found 
dwelling  in  them. 
28.  Saw  Jesus.    Luke  hern  briefly 


198 


LUKE   VIII. 


A.  D.  28. 


and  with  a  loud  voice  said,  What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of  God  most  high?    I  beseech 

29  thee,  torment  me  not.  For  he  had  commanded  the 
unclean  spirit  to  come  out  of  the  man.  For  often- 
times it  had  caught  him,  and  he  was  kept  bound  with 
chains  and  in  fetters  ;  and  he  brake  the  bands,  and 

30  was  driven  of  the  devil  into  the  wilderness.  And 
Jesus  asked  him,  saying.  What  is  thy  name  ?  And 
he  said,  Legion :  because  many  devils  were  entered 


relates  what  Mark  expands  in  ch.  5  :  6, 
7.  Cried  out,  gave  one  of  his  un- 
earthly shrieks.  Fell  down  before 
him,  in  reverence.  The  verb  here 
used  is  not  so  strong  as  that  used  by 
Mark  5  :  6.  Thus  he  whom  no  one 
could  tame  prostrates  himself  in  rever- 
ence before  the  Son  of  God.  Demons 
believe  and  tremble  (James  2  :  19), 
while  unbelieving  Jews  blaspheme, 
Mark  3  :  22. 

And  said.  Thus  the  demons  speak 
through  the  man,  so  thorough  was 
their  control  over  both  his  body  and 
soul.  What  have  I  to  do  "with 
thee.  What  is  there  in  common  be- 
tween thee  and  me?  "Why  interfere 
with  me  ?  Ezra  4  :  3.  See  on  ch.  I  : 
24.  The  use  of  the  singular  here  may 
be  explained  by  supposing  the  chief  or 
commander  of  these  unclean  spirits  as 
speaking.  Son  of  God  most  high. 
Evidently  recognizing  his  divine  na- 
ture. Compare  on  ch.  1  :  35.  I  be- 
seech thee.  What  a  sight !  Demons 
at  prayer.  Torment  me  not.  The 
presence  of  Jesus,  sending  the  demons 
from  the  man  (see  next  verse),  or  send- 
ing them  into  the  abyss,  or  hell,  were 
each  and  all  a  torment  to  the  demon. 
Matt.  (8  :  29)  adds  "before  the  time" 
— that  is,  of  final  doom.  Matt.  25  :  41 ;  2 
Pet.  2:4;  Jude  6. 

29.  Luke  here  gives  the  reason  of  this 
remarkable  and  importunate  adjura- 
tion. Forhe  had  commanded,  more 
exactly.  For  he  commanded  him.  Jesus 
had  just  before  this  cry  commanded  the 
unclean  spirit  to  come  out  of  the  man. 
This  itself  was  a  source  of  torment,  and 
excited  the  demon's  guilty  fears  of  some- 
thing even  more  terrible.  Demons  seem 
to  have  been  less  miserable  in  human 
possession  than  without  it.  It  should 
be  noted  that  the  unclean  spirit  did  not 
come  out  immediately  upon  Christ's 
command.     This  waa  not  owing  to  the 


strength  of  the  demons,  or  to  any  in- 
ability in  Jesus,  but  to  his  wisdom, 
who  permitted  the  unclean  spirit  to 
speak  imploringly,  tell  his  name,  and 
the  great  number  under  him.  Thus 
the  great  power  of  Jesus  was  the  more 
strikingly  manifested  to  his  disciples, 
and  for  all  time.  Luke  more  par- 
ticularly describes  the  miserable  con- 
dition of  the  man.  Compare  Mark  .5  : 
3-5.  For  oftentimes,  etc.  A  more 
correct  translation  is.  For  during  a 
long  time  it  had  seized  him.  The  pos- 
session was  of  long  standing.  He  was 
kept  bonnd.  Rather,  he  was  bound, 
being  kept  under  close  confinement,  or, 
as  the  Bible  Union  version  has  it,  being 
secured  with  chains  and  fetters,  so  that 
he  could  not  get  away  or  do  violence. 
Chains ,  specially  for  binding  prisoners. 
Fetters,  or  shackles,  especially  for 
the  feet,  though  they  may  be  applied 
to  any  part  of  the  body.  And  he 
brake,  asimder,  tare  or  burst  aaiinder 
the  bonds,  showing  his  unnatural 
muscular  strength.  And  was  driven 
of,  by,  the  devil,  demon,  into  the 
wilderness,  desert  places,  among  the 
mountains  and  tombs,  Mark  5  :  5.  This 
language  plainly  indicates  the  power 
of  a  personal  demon.  Mark  adds,  "  nei- 
ther could  any  man  tame  him,"  bring 
him  phj'sically  and  mentally  under  his 
power.  Matthew  (8  :  28)  says  that  he 
was  "  exceeding  fierce,  so  that  no  man 
might  pass  that  way." 

30.  Asked  him,  the  unclean  spiriJ 
who  had  spoken  through  the  man,  ver. 
28.  What  is  thy  name?  Jesus  did 
not  ask  this  for  his  own  information, 
but  to  show  the  miserable  condition  of 
the  man  and  the  great  combined  power 
of  demons,  whicli  he  was  about  to  over- 
come. Legion.  Tlie  Eoman  legion 
consisted  of  about  six  thousand.  Tlie 
word  had  come  to  signify  any  large 
number  with   the   ideas   of  order   and 


A.  D.  28. 


LUKE  VIII. 


199 


31  into  him.    And  they  besought  him  that  he  would  not 
command  them  to  go  out  'into  the  deep. 

And  there  was  there  an  herd  of  many  "swine  feed 
ing  on  the  mountain  :  and  tliey  besought  him  that  lie 
would  suffer  them  to  enter  into  them.  "  And  he  suf- 
fered them.  Then  went  the  devils  out  of  the  man, 
and  entered  into  the  swine :  and  the  herd  ran  vio- 
lently down  a  steep  place  into  the  lake,  and  were 
choked. 


32 


33 


« Rev.  20.  3. 
•Le.  11.7,8. 


«  1  Ki.  ?2.  22  ;  Ac. 
16.  39 ;  19. 16  17. 


subordination.  It  is  about  equivalent 
to  host,  and  explained  by  the  unclean 
spirit  himself.  For  many  devils,  etc. 
One  chief,  superior  one,  with  inferior 
ones  under  him.  He  gives  his  name  as 
associated  with  subordinate  spirits.  It 
shows  bis  overwhelming  power  over 
the  entire  nature  of  the  man.  That 
evil  spirits  go  often  in  companies  is 
to  be  inferred,  not  only  from  tliis,  but 
also  from  the  case  of  Mary  Magdalene, 
from  whom  were  cast  out  seven  demons, 
ch.  8  :  2.  How  many  demons  there 
were  in  this  case  we  have  no  means  of 
knowing,  althcnigh  the  number  of  the 
swine,  two  thousand  (Mark  5  :  13), 
may  be  suggestive  of  the  number  of 
demons. 

31.  They,  the  demons,  besought 
him.  Some  of  the  best  manuscripts 
and  versions  read,  he,  the  demons,  be- 
sought him,  which  agrees  better  with  the 
preceding  ve/'se.  An  unclean  spirit  at 
prayer !  Yet  many  men  are  prayerless. 
Not  command  them.  They  aclvnow- 
ledge  Christ's  power  and  authority. 
The  deep.  Rather,  the  abyss,  or  hell, 
the  abode  of  lost  spirits,  Rev.  9  :  1,  11  ; 
20  :  3. 

32.  On — better,wi — the  mountains, 
within  the  region  of  the  mountain. 
This  is  consistent  with  Mark  5  :  11, 
"  nigh  unto,"  ratlier  '•'  by  the  mountain," 
on  a  slope  of  the  mountain ;  and  with 
Matthew  (8  :  30),  "a  good  way  off  from 
(hem  "  a  relative  expression,  which 
may  be  applied  to  a  greater  or  less  dis- 
tance, according  to  circumstances  and 
the  particular  feelings  of  the  beholder 
at  the  time.  Many  swine.  Mark 
(5  :  13)  states  that  they  numbered  about 
two  thousand.  They  besought.  The 
demons  all  unite  in  a  special  petition. 
They  do  not  ask  that  they  may  be  made 
better  or  have  theh-  natures  changed ; 
but  as  they  must  depart  from  the  man, 
they  ask  permission  to  enter  the  swine. 


That  he  would  suffer,  or  permit, 
them.  They  recognize  the  power  of 
Jesus  as  Lord.  They  do  not  demand 
but  entreat  him  as  one  who  can  do  with 
them  as  he  sees  fit.  Swine.  These 
unclean  brutes  were  congenial  with 
their  unclean  natures.  IIow  they  could 
possess  inferior  animals  is  not  difficult 
to  imagine,  since  they  so  thoi-oughly 
possessed  the  lower  and  sensual  nature 
of  men.  They  could  exert  no  moral 
and  intellectual  influence,  as  in  man, 
but  they  could  operate  through  the 
organs  of  their  bodies,  and  through 
their  animal  and  sensual  natures. 

He  suffered  them.  Jesus  did  not 
send  them,  but  permitted  them,  and  the 
permission  was  immediate.  Why  he  did 
this  we  are  not  informed.  The  requests 
of  Satan  are  sometimes  granted  (Job 
1  :  12;  2  :  6),  but  always  for  some  good 
purpose  in  the  end.  By  giving  them 
this  permission  it  was  clearly  shown 
that  demons  do  exist,  that  those  pos- 
sessed with  demons  were  not  simply 
insane  or  suffering  from  mere  bodily 
disease.  It  also  showed  the  power  and 
malignity  of  these  fiends  of  darkness 
and  their  subjection  to  Christ,  who 
"  was  manifested  that  he  might  destroy 
the  works  of  the  devil,"  John  3  :  8. 
Their  final  and  utter  overthrow  was 
foreshadowed. 

33.  The  herd  ran  violently  down 
a  steep  place.  Hushed  dow)i  the 
overhanging  steep.  The  declivity  at 
the  base  of  the  mountain  at  Gersa  is 
said  to  be  almost  peqiendicular.  "  The 
bluff  behind  is  so  steep,  and  the  shore 
so  narrow,  that  a  herd  of  swine  rushing 
frantically  down  must  certainly  have 
been  overwhelmed  in  the  sea  before 
they  could  recover  themselves." — Mr, 
Tristram,  Land  of  Israel,  p.  466, 
Choked.  Strangled  in  the  sea,  result- 
iii^  in  their  death  ;  Matthew  (8  :  32)  defi- 
nitely says,  "perished  in  tlie  water,?.'' 


200 


LUKE  VIII. 


A.  D.  28 


34  When  they  that  fed  them  saw  what  was  done,  they 
fled,  and  went  and  told  it  in  the  city  and  in  the  coun- 

35  try.  Then  tliey  went  out  to  see  what  was  done ;  and 
came  to  Jesus,  and  found  tlie  man,  out  of  whom  the 
devils  were  departed,  sitting  at  the  feet  of  Jesus, 
clothed,  and  in  his  right  mind  :  and  they  were  afraid. 

36  They  also  which  saw  it  told  them  by  what  means  he 
that  was  possessed  of  the  devils  was  healed. 

87  ^Then  the  whole  multitude  of  the  country  of  the 
Gadarenes  round  about  'besought  him  to  depart  from 
then^ ;  for  they  were  taken  with  great  fear.  And  he 
went  up  into  the  ship,  and  returned  back  again. 


J  Mt.  8.  34. 
•Ac.  16.39. 


This  miracle  and  that  of  the  withered 
fig  tree  which  Jesus  cursed  (ch.  11  :  12- 

14,  20)  are  the  only  oues  which  resulted 
in  any  destruction  of  property.  Cavil- 
lers have  seized  hold  of  these  in  their 
objections  to  Christiauity.  But  Christ 
as  the  Son  of  God  had  a  right  to  send 
the  demons  wherever  he  pleased.  Tlie 
cattle  of  a  thousand  hills  were  also  his 
(Ps.  50  :  10),  and  he  had  a  right  to  do 
what  he  would  with  his  own,  Matt.  20  : 

15.  The  act  was  one  of  sovereign  au- 
thority. Besides,  the  permission  was 
our  Lord's,  the  destruction  of  the  swine 
the  work  of  demons.  Jesus  was  no 
more  responsible  for  what  the  demons 
did  than  he  is  for  what  wicked  men  do, 
whom  he  permits  to  live  and  to  hold 
positions  of  power  in  the  world.  We 
must  believe  that  Jesus  had  wise  and 
good  reasons  for  this  permission,  as 
for  aU  he  ever  did  or  permitted.  The 
owners  may  have  in  various  ways  show- 
ed contempt  for  the  Mosaic  law,  and 
hence  this  Judgment  upon  them.  This 
may  have  been  a  special  providential 
sermou  for  the  people  of  that  city  and 
vicinity. 

34.  The  feeders  of  the  swine,  aston- 
ished and  affrighted  at  the  frenzied 
destruction  of  the  whole  herd  in  the 
Bca,  flee  and  report  the  catastrophe  to 
the  owners  in  the  city  and  in  the 
country,  or  fields.  Gersa  and  vicinity 
are  doubtless  meant.  From  Matt.  8  : 
33  it  appears  that  they  also  told  "  what 
was  befallen  to  the  possessed  with 
devils."  Their  haste  in  fleeing  did  not 
give  them  much  time  for  this.  But  they 
doubtless  saw  and  heard  the  demoniac 
at  the  base  of  the  mountain,  and  from 
his  changed  deportment  inferred  some 
of  the  facts  of  the  case. 

35.  The  people  at  once  went  out  to 


see  for  themselves  what  was  don« 

Such  a  wonderful  occurrence  would 
quickly  call  out  a  crowd.  Matthew 
(8  :  34)  says  "the  whole  city  came  out 
to  meet  Jesus."  They  came  to  Jesus, 
and  found  the  man,  no  longer  a  de- 
moniac, wild  and  raving,  but  sitting 
at  the  feet  of  Jesus  as  a  disciple,  a 
learner,  ready  to  hear  instruction  and 
obey  it;  and  clothed  like  others  with 
raiment  and  in  his  right  mind,  with 
a  sane  or  sound  mind.  The  eflTect  upon 
them:  they  Avere  afraid,  they  were 
awestruck  at  such  an  exhibition  of 
supernatural  power,  and  in  the  presence 
of  one  possessed  with  greater  power 
than  legion. 

36.  They  also  Avhich,  who,  saw 
it.  Those  who  had  been  eye-witnesses  ; 
jirobably  those  who  had  come  Avith  Je- 
sus across  the  lake,  and  possibly  othei 
spectators  with  them  not  mentioned. 
The  keepers  of  the  swine,  who  fled  and 
told  the  owners,  doubtless  returned  with 
the  people,  but  they  were  probably  not 
able  to  relate  so  particularly  the  cir- 
cumstances as  those  who  had  been 
nearer  the  scene  of  the  miracle.  Told 
by  what  means,  rather,  how,  in  what 
way,  the  man  was  healed.  They  re- 
port the  circumstances. 

37.  The  effect  of  the  miracle  upon 
the  people.  The  Avhole  multitude, 
who  had  thronged  to  see  the  strange 
sight  from  the  country  of  the  Gad- 
arenes round  about.  According  to 
the  highest  critical  authorities,  the  Ge- 
rasenes,  as  in  ver.  26;  from  Gersa  and 
the  surrounding  region.  Upon  seeing 
and  hearing  what  was  done,  they  be- 
sought him,  etc.  Luke  adds  the  special 
reason  for  this  strange  request :  for  they 
were  taken,  seized,  with  groat  i'vr.  r. 
They  were  not  only  filled  witli  a  super 


A.  D.  28. 


LUKE   VIII. 


201 


38  Now  'the  man  out  of  whom  the  devils  were  de- 
parted besought  him  that  he  might  be  with  him.    But 

39  Jesus  sent  him  away,  saying,  Return  to  thine  own 
house,  'and  show  how  great  things  God  hatli  done 
unto  thee.  And  he  went  his  way,  and  "published 
throughout  the  whole  city  how  great  things  Jesus  had 
done  unto  him. 


»Mk.  5.  18;  Phil. 

1.  23. 

>>Ps.  32.  6;  71.  18 
Gal.  1.  23,  24;  1 
Tiru.  1.  rvitj. 

•Ps.  66.  13;  120.  2, 
3. 


etitious  awe  at  such  exhibitions  of  power 
(compare  Deut.  5  :  25 ;  Luke  5  :  8),  but 
with  fear  that  similar  results  might  at- 
tend other  miracles.  Other  owners  of 
swine  may  have  thought  their  traffic  in 
danger,  Acts  19  :  24-31.  To  what  ex- 
tremes do  worldly  interests  excite  men ! 
Worldly  gain  is  valued  above  the  bless- 
ings of  Jesus.  To  their  minds  the  loss 
of  the  herd  of  swine  more  than  coun- 
terbalanced the  cure  of  the  demoniac ! 
Jesus  answers  their  prayer  and  lets 
them  alone.  He  went  up  (omit  up) 
into  the  ship  and  returned.  We 
do  not  read  of  his  ever  visiting  them 
again.  Contrast  the  entreaty  of  the 
Samaritans,  John  4  :  40. 

38.  Besought  him,  as  Jesus  was 
entering  the  boat,  Mark  5  :  18.  A  va- 
riety of  reasons  doubtless  united  in 
leading  him  to  make  this  request.  It 
was  the  warm  expression  and  desire  of 
gratitude  and  love.  The  mean  and  sel- 
fish request  and  treatment  of  the  Gera- 
senes  doubtless  strengthened  this  feeling 
and  desire.  Very  likely,  too,  he  might 
have  feared  a  repossession  by  the  de- 
mons after  Jesus  departed,  Matt.  12  : 
43-45. 

39.  The  demons  pray,  and  their  pray- 
ers are  granted,  to  their  own  discomfiture, 
vers.  10,  12 ;  the  Gerasenes  pray,  and 
their  prayer  also  is  granted  by  being 
left  to  their  own  destruction ;  the  man 
who  had  been  healed  prays,  and  behold 
his  petition  is  not  granted,  for  it  wa,s 
not  best  and  he  had  a  work  to  do. 
Return  to  thine  own  house.  Where 
is  not  told,  possibly  at  Gadara.  It  was 
somewhere  in  Decapolis,  Mark  5  :  20. 
Show,  tell,  relate.  There  is  a  time  to 
speak  and  a  time  to  keep  silent,  ver.  43  ; 
eh.  1  :  44.  The  proclamation  of  his  mir- 
acles often  increased  the  multitude,  to 
his  great  inconvenience,  ch.  1  :  45 ;  2  : 
2 ;  3  :  9,  10.  But  here  Jesus  Avas  about 
to  leave  the  country.  The  healed  man 
would  be  a  living  witness  of  the  good- 
ness and  mercy  of  Jesus  to  that  whole 
region  agauist  the  evil  reports  of  herds- 


men and  swine-owners.  "  Let  not  tJie 
story  of  the  destruction  of  the  swine  be 
the  only  one  in  circulation  ;  let  the  de- 
liverance of  the  poor  demoniac  also  be 
told,  and  let  him  be  the  person  who 
should  tell  it." — Andrew  Fuller.  A 
reason  for  this  command  may  doubtless 
also  be  found  in  the  man  himself.  It 
was  for  his  good  to  go  to  his  home  and 
announce  the  facts  of  his  deliverance. 
His  friends  at  home  needed  the  spirit- 
ual blessings  of  which  he  was  probably 
a  partaker,  and  he  needed  the  develop- 
ment which  such  activity  would  pro- 
duce. And  nowhere  could  the  great 
cure  be  so  much  appreciated  as  in  his 
own  house.  God,  through  the  power 
of  Jesus,  the  Messiah.  The  healed  man 
speaks  of  Jesus  in  the  next  sentence. 
It  is  quite  likely  that  he  had  some  idea 
of  Christ's  divine  nature,  since  the  de- 
mon had  called  him  the  Son  of  the  most 
high  God,  ver.  28.  He  had  very  prob- 
ably received  spiritual  as  well  as  bodily 
deliverance.  Hath  done  for  thee. 
Hence  he  was  truly  a  representative  of 
Jesus  to  the  inhabitants  of  his  country, 
Matt.  25  :  45.  His  commission  rathei 
implies  his  belief  in  Jesus  as  the  Mes- 
siah. 

Obedient  to  Christ's  command,  the 
healed  demoniac  began  to  publish  what 
Jesus  had  done  for  him,  not  only  to 
his  own  house,  but  through  the 
whole  city,  probably  of  Gersa,  and 
according  to  Mark  5  :  20,  through  that 
whole  region  lying  ea.st  and  south-east 
of  the  Sea  of  Galilee,  called  Decapolis, 
a  name  meaning  the  ten  cities.  All  did 
marvel.  No  glorifying  God,  no  con- 
versions, are  recorded.  The  great  mir- 
acle excited  wonder,  but  we  are  not 
told  that  it  led  to  repentance  and 
faith.  Something  more  than  miracles 
is  needed  to  reach  and  savingly  benefit 
tlie  heart.  Still,  the  healed  demoniac 
may  have  accomplished  a  work  pre- 
paratory to  the  future  proclamation  of 
the  go:-ij)el. 

40.  Jesus    having    returned    to    the 


202 


LUKE  VIIL 


A.  D.  2& 


Raising  of  Jairns'  daughter  ;  and  healing  of  a  woman  with 
an  issue  of  blood. 

40  And  it  came  to  pass,  that,  when  Jesus  was  returned, 
the  people  gladhj  received  him :  for  they  were  all 
waiting  for  him. 

41  ^And,  behold,  thei'e  came  a  man  named  Jairus, 
and  he  was  a  ruler  of  the  synagogue :  and  he  fell 
down  at  Jesus'  feet,  and  besought  him  that  he  would 

42  come  into  his  house  :  for  he  had  one  only  daughter, 
about  twelve  years  of  age,  and  she  lay  a  dying. 

43  But  as  he  went  the  people  thronged  him.    ^And  a 


*  Mt.  9.  18 ;  Mk.  8^ 


I  Mt.  9.  20  ;  2  Ghr. 
16. 12;  Job  13. 4; 
Is.  55.  2. 


western  side  of  the  lake,  the  people 
gladly  received  him,  welcomed  him. 
They  were  all  waiting  for  him,  by 

the  seaside,  probably  near  Capernaum, 
Matt.  9  :  1.  They  were  expecting  his 
arrival.  Very  probably  they  saw  his 
ship  in  the  distance  and  hastily  assem- 
bled to  receive  him. 

41-56.  Raising  of  Jairus'  Daugh- 
ter; Healing  of  the  Woman  with 
THE  Issue  of  Blood.  Matt.  9  :  18- 
26 ;  Mark  5  :  22-43.  Mark  is  the  fullest 
and  most  graphic  of  the  three  evan- 
gelists. Luke  again  comes  next  in  ful- 
ness and  detail.  According  to  JIatt. 
9  :  17,  18,  these  miracles  were  per- 
formed immediately  after  Christ's  dis- 
course on  fasting  at  Matthew's  feast. 
The  position  of  this  section  then  would 
l)e  just  after  Mark  2  :  22  and  Luke  5  : 
39.  See  on  ver.  5&.  For  some  reason 
unknown  to  us  Mark  and  Luke  may 
have  deferred  this  account  till  after  the 
healing  of  the  demoniac,  possibly  to 
bring  together  these  wonderful  miracles 
on  opposite  sides  of  the  lake,  placing 
last  the  greatest  miracle,  the  raising  of 
the  dead.  Or  we  may  suppose  that 
Christ's  discourse  on  fasting  (Matt.  9  : 
14-17 ;  Mark  2  :  18-22 ;  Luke  5  :  33-o9) 
finds  its  position  at  this  point  between 
the  healing  of  the  demoniac  and  the 
raising  of  Jairus'  daughter.  Some  sup- 
pose that  Matthew's  feast  also  (ch.  2  : 
15-22)  finds  its  true  position  here.  But 
every  arrangement  is  beset  with  dif- 
ficulty. Did  we  know  more  of  the  cir- 
cumstances, all  would  be  plain.  See 
author's  Harmony,  notes  on  2§  66,  67, 
68. 

41.  And  behold,  there  came. 
These  words  do  not  necessarily  connect 
this  in  time  with  the  preceding  miracle. 
The  meaning  may  be,  "  And  on  a  certain 
occasion  there  came."     Or,  taking  the 


last  clause  of  the  preceding  verse,  On  a 
time  he  was  hy  the  sea,  surrounded  with 
crowds,  and  there  came.  According  to 
Matt.  (9  :  10,  14,  18)  Jesus  seems  to 
liave  been  in  the  house  of  Matthew,  ch. 
5  :  29.  But  it  is  not  necessa,ry  to  sup- 
pose the  whole  or  even  a  part  of  Christ's 
discour.se  on  fasting  to  have  been  de- 
livered in  the  house  ;  see  on  ch.  5  :  33. 
It  may  have  been  given,  after  coming 
forth  from  Matthew's  feast,  in  a  public 
place. 

A  rnler  of  the  synagogue.  One 
of  the  elders  and  presiding  officers,  who 
convened  the  assembly,  preserved  order, 
invited  readers  and  speakers,  Act^  13 : 
15.  Jairus,  probably  the  Hebrew 
name  Jair  (Num.  32  :  41),  meaning 
whom  Jehovah  enlightens.  Fell  down 
at  Jesus'  feet,  in  the  posture  of  rev- 
erence and  earnest  entreaty. 

42.  For.  Luke  gives  the  reason  why 
Jairus  besought  Jesus.  One  only 
daughter.  Better,  an  only  daughter. 
Luke  alone  mentions  this.  She  lay  a 
dying.  Mark  (5  :  23)  says  "at  the 
point  of  death."  But  Matthew  (9  :  18), 
"  is  even  now  dead."  The  father  on 
reaching  .Tesus  may  have  first  given 
vent  to  his  fears  by  the  strong  state- 
ment, she  "is  even  now  dead,"  or  rathet 
has  just  now  died,  and  then  have  ex- 
f  lained  himself  by  saying  that  she  waa 
i,i  the  point  of  death  or  dying.  His 
.strong  faith  is  shown  by  his  leaving  his 
dying  daughter  to  seek  the  aid  of  Jesus, 
and  by  his  earnest  entreaty. 

Jesus  immediately  com))Iies  with  the 
request  and  goes  with  Jairus  to  his 
house.  The  people,  multitude,  such 
as  so  often  attended  him,  followed  and 
thronged  him,  pressed  upon  him.  a 
strong  word  in  the  original,  crowded 
upon  him  almost  to  suflbcation,  so  thai 
he  could  not  walk  without  diSiculty. 


A.  D.  28. 


LUKE  VIII. 


203 


woman  having  an  issue  of  blood  twelve  years,  wliicli 
had   spent  all  her  living  upon  physicians,  neither 

44  could  be  healed  of  any,  came  behind  him,  and  touched 
the  border  of  his  garment :  and  immediately  her  issue 

45  of  blood  stanched.  And  Jesus  said,  Who  touched 
me?  When  all  denied,  Peter  and  they  that  were  with 
him  said,  Master,  the  multitude  throng  thee  and  press 

46  thee,  and  sayest  thou, Who  touched  me  ?  And  Jesus  said, 
Somebody  hath  touched  me:  for  I  perceive  that  'virtue 


'ch.  6. 
30. 


19;  Mk.  5. 


43.  At  this  point  Matthew,  Mark, 
and  Luke  relate  the  healing  of  a 
woman  having  a  chronic  disease  which 
according  to  the  law  rendered  her  un- 
clean, Lev.  15  :  25.  The  details  of  her 
grievous  disorder  are  unnecessary.  Her 
hopeless  case  and  the  incurableness  of 
her  disease  are  shown  in  this  and  the 
next  verse.  It  was  of  long  continuance, 
chronic,  twelve  years. 

Spent  all  her  living  upon  phy- 
sicians. There  was  a  medical  pro- 
fession and  many  practitioners.  This 
woman  had  probably  been  possessed  of 
wealth  and  had  moved  in  good  society, 
but  the  expenses  of  many  physicians 
had  reduced  her  to  poverty.  Although 
she  had  emphatically  spent  all,  yet 
she  was  not  benefited  (Mark  5  :  26), 
neither  could  she  be  healed  of 
any,  hy  any.  Luke,  a  physician, 
strongly  put  her  case  that  her  disease 
was  incurable. 

44.  But  having  heard  of  Jesus,  having 
faith  in  his  power  to  heal  her,  she  ap- 
proaches him  in  the  crowd  from  be- 
hind, both  from  a  sense  of  her  un- 
worthiness  and  her  uncleanness,  and 
also  to  escape  observation,  and  touched 
the  border,  rather,  the  fringe,  of  his 
garment,  his  mantle,  outer  garment, 
Lev.  15  :  38.  "  It  is  important,  though 
it  may  be  difficult,  to  realize  the  situa- 
tion of  this  woman,  once  possessed  of 
health  and  wealth,  and  no  doubt  moving 
in  respectable  society,  now  beggared 
and  diseased,  without  a  hope  of  human 
help,   and    secretly    believing    in    the 

Eower  of  Christ,  and  him  alone,  to 
eal  her,  yet  deterred  by  some  natural 
misgiving  and  by  shame,  perhaps  con- 
nected with  the  nature  of  her  malady, 
from  coming  with  the  rest  to  be  publicly 
recognized  and  then  relieved.  How- 
ever commonplace  the  case  may  seem 
to  many,  there  are  some  in  whose  ex- 
perience, when  clearly  seen  and  serious- 


ly attended  to,  it  touches  a  mysterious 
chord  of  painful  sympathy." — Alex- 
ander. 

Immediately,  etc.  The  cure  in  this 
verse  is  described  as  instantaneous  and 
complete.  Stanched,  stopped.  The 
deep-rooted  disease  was  thoroughly 
cured. 

45.  Who  touched  me  ?  The  ques- 
tion implies  neither  ignorance  nor  dis- 
simulation in  Jesus.  It  was  asked  in 
order  to  call  forth  the  confession  of  the 
woman  for  her  own  good  and  the  good 
of  others.  Compare  cli.  24  :  17-19, 
where  Jesus  asks  questions  of  the  two 
on  their  way  to  Emmaus,  not  for  his 
own  information,  but  to  draw  out  a 
statement  of  their  views  and  feelings 
So  a  judge  asks  the  prisoner  whether 
he  is  guilty  or  not  guilty,  though  he 
may  know  the  certainty  of  his  guilt. 
Compare  Gen.  3  :  9  ;  2  Kings  5  :  25. 

A  general  denial  by  the  multitude 
followed,  all  denied.  The  question 
seemed  unreasonable,  uncalled  for. 
Peter  and  they  that  were  with 
him.  His  immediate  followers  who 
believed  on  him.  Luke  alone  mentions 
the  name  of  Peter  in  this  connection. 
It  was  much  like  Peter  thus  to  speak 
both  for  himself  and  as  spokesman  for 
the  discijiles.  There  is  a  shade  of  cen- 
sure in  Peter's  words.  He  thinks 
merely  of  an  accidental  and  not  in  the 
least  of  a  believing  touch. 

46.  But  Jesus  affirmed  that  some  one 
had  touched  him,  implying  a  touch 
of  intention  and  faith,  and  not  a  mere 
thoughtless  and  accidental  pressing  of 
the  multitude,  for  he  perceived  that 
virtue — that  is,  poiver — had  gone  out 
from  him.  He  had  an  inward  con- 
sciousness of  the  fact.  He  knew  it  in- 
tellectually. The  words  do  not  imply 
that  the  power  went  out  involuntarily. 
Others  touched  him,  but  felt  no  saving 
influence,   because    theirs   was  not  in 


204 


LUKE  VIII. 


A.  D.  28. 


47  is  gone  out  of  me.  And  when  the  woman  saw  that 
«she  was  not  hid,  she  came  trembling,  and  fall- 
ing down  before  him,  she  declared  unto  him  before 
all  the  people  for  what  cause  she  had  touched  him, 

48  and  how  she  was  healed  immediately.  And  he  said 
unto  her,  Daughter,  be  of  good  comfort :  ^  thy  faith 
hath  made  thee  whole :  *go  in  peace. 

49  *  While  he  yet  spake,  there  cometh  one  from  the   ''Mk.  5. 35, 
ruler  of  the  synagogue's  house,  saying  to  him.  Thy 

60  daughter  is  dead ;  trouble  not  the  Master.  But  when 
Jesus  heard  it,  he  answered  him,  saying,  Fear  not : 
believe  only,  and  she  shall  be  made  whole. 


e  Ps.  38.  8. 


b  Mt.  8.  13. 
'1  Sam.  1.17. 


faith.  Her  cure  was  the  result  and 
answer  of  her  touch  of  faith,  which 
reached  beyond  the  fringe  of  his  gar- 
ment to  his  divine  nature.  Compare 
ch.  6  :  19.  AVithin  that  nature  there 
was  the  inherent  power  to  cure  diseases 
and  a  knowledge  of  all  that  was  going 
on.  He  permitted  power  to  go  forth  to 
the  healing  of  the  woman  when  her 
faith  was  properly  exercised.  That  it 
went  forth  without  his  permission  and 
direction  is  not  required  by  the  lan- 
guage, and  at  the  same  time  is  in- 
consistent with  his  divinity,  as  well  as 
absurd. 

47.  When  the  Avoman  saw  that 
she  was  not  hid.  Mark  (5  :  :i2)  says 
that  Jesus  "  looked  around  to  see  her." 
Jesus  knew,  and  now  by  his  look  he 
brings  out  the  confession.  Compare  his 
look  upon  Peter,  Luke  22  :  61.  She 
came  trembling.  The  trembling  was 
the  result,  the  outward  manifestation, 
of  her  fear,  which  arose  from  a  sense  of 
his  greatness  and  of  her  own  uiiworthi- 
ness,  from  her  stealthy  method  of  ob- 
taining a  cure  and  his  manner  of 
searching  her  out.  In  humility  and 
reverence  she  came,  falling  down, 
prostrating  herself,  before  him,  giving 
herself  up  to  his  power  and  mercy,  and 
declared  before  all  the  people, 
candidly  and  publicly  acknowledged 
what  she  had  done,  why  she  did  it,  and 
with  what  effect.  Thus  while  Jesus 
permitted  her,  in  her  timidity  and  sense 
of  shame,  to  receive  his  saving  power 
secretly,  he  called  out  a  public  acknow- 
ledgment after  tliat  power  had  been 
experienced. 

Nature  may  shrink  back  and  wish 
to  spare  itself  the  shame  of  acknow- 
ledging its  moral  pollution,  but  this 
weakness  must  be  conquered,  and  the 


tide  of  love  and  thankfulness  permitted 
to  flow  out,  full  and  free,  to  the  glory 
of  divine  grace.  A  genuine  iaith, 
though  untaught,  unspoken,  and  per- 
haps slightly  superstitious,  may  receive 
the  first  blessing;  but  then  it  must  be 
spoken  and  taught  and  tested.  It  can- 
not remain  under  the  soil,  but  must 
shoot  up  into  the  face  of  the  sky  and 
live  in  the  light  of  day." — A.  HovEY, 
Miracles  of  Christ,  p.  168. 

48.  Having  drawn  from  the  woman 
a  proper  confession,  Jesus  now  speaks 
words  of  comfort  and  confirms  the 
miracle.  DaughteTi  A  term  of  kind- 
ness, and  doubtless  exi)ressive  of  a 
spiritual  relation  sustained  to  him,  2 
Cor.  6  :  18;  Heb.  2  :  10.  Thy  faith, 
etc.  According  to  Matthew  (9  :  22),  he 
adds,  "  Ce  of  good  comfort,"  which 
words  the  best  text  omits  here.  Jesus 
makes  her  faith,  though  imperfect, 
promiiier.t.  His  divine  power  had  been 
exerted  according  to  her  faith.  Go  in 
peace.  A  usual  form  of  parting  salu- 
tation, especially  to  inferiors,  expressive 
of  friendship  and  good  wishes,  Ex.  4  : 
18;  1  Sam.  1  :  17 ;  Luke  7  :  50;  James 
2  :  16.  Literally,  go  into  peace,  into  a 
state  of  serenity  and  freedom  from  thy 
former  bodily  and  spiritual  sufferings. 
He  dismisses  her  with  his  blessing. 

49.  While  he  yet  spake.  How 
long  these  moments  of  delay  must  have 
seemed  to  the  anxious  Jairus !  But  in 
the  midst  of  them,  while  Jesus  was  still 
speaking  to  the  woman,  messengers 
came  from  the  ruler's  house  announ- 
cing the  death  of  his  daughter.  Trouble 
not.  It  appears  that  Jairus  had  come 
with  the  knowledge  and  consent  of  his 
family.     Master.     Teacher. 

.W.  When  Jesns  heard  it.  The 
message,    which    was    spoken    as     ir 


A.  D.  28. 


LUKE  VIII. 


205 


51  And  when  lie  caiue  into  tlu;  liouse,  lie  sufibred  no 
man  to  go  in,  sive  Peter,  and  James,  and  Jolm,  and 

52  the  father  and  the  mother  of  the  maiden.     And  all 
wept,  and  l)ewailed  her  :  but  he  said,  Weep  not ;  she 

53  is  not  dead,  'but  sleei)eth.    And  they  laughed  him  to   'John  ll.  ll,  13. 

54  scorn,  knowing  that  she  was  dead.    And  he  put  them 
all  out,  and  took  her  by  the  hand,  and  called,  saying, 


private  to  Jairus.  From  words  of  peace 
ami  blessing  to  the  woman,  Jesus  turns 
to  give  comfort  to  Jairus  and  encourage 
his  faith.  Fear  not,  as  if  there  were 
no  hope  and  all  was  lost.  Believe  only 
in  my  power  to  help  you  and  save  your 
d.aughter.  And  to  assure  his  faitli,  Je- 
sus adds,  She  shall  be  made  Avhole. 
He  encourages  his  faith  to  expect  the 
recovery  of  his  daughter,  though  some- 
what indefinitely.  How,  and  really 
from  what,,  Jairus  might  still  be  in 
doubt ! 

51.  Only  Peter,  James,  audJohn 
are  now  suffered  to  go  with  him  and 
Jairus  into  the  house  and  into  the 
apartment  where  the  daughter  was 
lying,  Mark  5  :  37,  40.  The  multitude 
and  other  disciples,  doubtless  learning 
that  the  child  was  dead,  were  the  more 
easily  prevailed  upon  to  stay  from  fol- 
lowing Jesus.  These  three  formed 
Christ's  innermost  circle  of  disciples. 
They  were  afterward  selected  to  be 
present  at  his  transfiguration  (ch.  9  : 
2)  and  his  agony  in  the  garden,  ch. 
14  :  33.  Thus  were  they  fitted  to  be  fore- 
most in  labors  aud  sufferings.  Acts  2  : 
14;  3:  3,  4;  4  :  3,  13 ;  8  :  14;  12  :  2,  3. 

52.  All  Avept  and  bewailed  her, 
in  loud  expressions  of  grief.  According 
to  Matt.  9  :  23,  the  flute-players  were 
performing  their  doleful  music.  The 
custom  of  mourning  for  the  dead  and 
ot  funerals  is  alluded  to  in  such  pas- 
sages as  Eccl.  12  :  5 ;  Jer.  9:17;  16:6, 
7  \  Ezek.  24  :  17  ;  Amos  5  :  16.  Similar 
customs  still  prevail  in  the  East.  "  It 
is  customary,  when  a  member  of  a  fam- 
ily is  about  to  die,  for  the  friends  to 
assemble  around  and  watch  the  ebbing 
away  of  life,  so  as  to  mark  the  precise 
moment  when  he  breathes  his  last,  upon 
which  they  set  up  instantly  a  united 
outcry,  attended  with  weeping,  and 
often  with  beating  the  breast  and  tear- 
ing out  the  hair  of  the  head.  .  .  .  How 
exactly,  at  the  moment  of  the  Saviour's 
arrival,  did  the  house  of  Jairus  corre- 
spond -fith  the  condition  of  one  at  the 

18 


present  time  in  which  a  death  has  just 
taken  })lace  [  It  resounded  with  the 
same  boisterous  expression  of  grief  for 
which  the  nations  of  the  East  are  still 
noted.  The  lamentation  must  also  have 
commenced  at  the  instant  of  the  child's 
decease ;  for  when  Jesus  arrived,  he  found 
the  mourners  present  aud  singing  the 
death-dirge." — Hackett,  Illustration 
of  Scripture,  p.  122.  In  the  East  burial 
generally  takes  place  veiy  soon  after 
death.  The  ancient  Jews  commonly 
buried  a  person  the  same  day  that  he 
died.     Compare  Acts  5  :  5-10. 

Weep  not.  Cease  your  mourning. 
Many  ancient  manuscripts  have  for 
immediately  after  7veep  not.  Is  not 
dead,  bnt  sleepeth.  Regard  her  not 
as  dead,  but  sleeping,  for  she  is  soon  to 
come  to  life  again.  Some  suppose  her 
death  only  apparent — that  she  was  in  a 
swoon  or  state  of  unconsciousness  like 
one  dead.  But  according  to  what  fol- 
lows, not  only  did  the  mourners  know 
that  she  was  dead,  but  at  the  command 
of  Jesus  her  spirit  returned.  Jesus  used 
a  similar  verb  when  he  said,  "  Lazarus 
sleepeth,"  which  he  explained  to  mean 
death,  John  11  :  11,  14.  It  is  true  that 
the  verb  in  the  latter  passage  is  the 
one  generally  used  for  describing  death 
as  a  sleep,  Matt.  27  :  52 ;  Acts  7  :  GO ;  13  : 
36,  etc.;  but  we  find  the  verb  of  this 
passage  used  also  of  the  dead  in  1  Thess. 
5  :  10.  Jesus  also  allowed  the  parents 
and  others  to  regard  the  damsel  as 
really  dead  and  raised  to  life  again, 
Luke  8  :  52,  53,  56.  In  relation  to  his 
power,  death  was  only  a  sleep  from 
which  she  should  be  speedily  awak- 
ened. 

53.  The  company  of  mourners  was 
certain  that  the  child  was  dead,  and 
understanding  neither  the  language  uor 
the  power  of  Jesus  laugbed  him  to 
scorn,  in  derision,  knowing  that  the 
child  was  dead. 

54.  He  put  them  all  out.  This 
clause  should  be  omitted,  according  to 
the  highest  critical   authorities.     The 


206 


LUKE  VIII. 


A.  D.  28, 


55  Maid,  "arise.     And  her  spirit  carne  again,  and  she  ""^h.  7.  14;  Joim 
arose  straightway :    and  he  commanded  to  give  lier  17'      '     "'""  ' 

56  meat.      And  her  parents  were  astonished:    but  "he  "Mt.  8.  4;  9.  30 ; 
charged  tliem  that  they  should  tell  no  man  what  was  ^^-  ^-  *"*• 
done. 


omission  is  in  harmony  with  Luke's 
account,  who  is  less  particular  than 
Mark  regarding  what  was  done  in  the 
house.  Suiting  his  action  to  his  words, 
Jesus  took  or  seized  the  hand  of  the 
child.  This  was  not  necessary  to  tlie 
miracle,  but  for  the  good  of  those 
present.  Their  impression  was  thus 
deepened,  and  the  faith  of  the  parents 
strengthened.  Called,  cried  out, 
Maid,  better  3Iaiden,  arise.  ^lark 
gives  the  exact  Aramaic  words  which 
Jesus  used :  "  Talitha  curai." 

55.  Her  spirit  came  again.  This 
was  the  actual  return  of  her  spirit.  She 
had  been  really  dead.  She  arose 
immediately.  The  cure  was  instan- 
taneous and  complete.  The  vividness 
of  the  narrative  is  completed  by  the  di- 
rection to  give  her  meat,  food.  She 
was  not  only  alive,  hut  well.  Jesus 
was  not  unmindful  of  the  little  things 
which  her  parents  in  their  amazement 
overlooked. 

56.  Her  parents  were  astonish- 
ed, showing  that  they  regarded  her  as 
really  raised  from  the  dead.  He 
charged  them  to  tell  no  one  for  wise 
reasons — possibly  to  prevent  arousing 
the  fanaticism  of  the  people  and  the 
greater  envy  of  the  Pharisees,  for  his 
time  had  not  come.  Yet  notwithstand- 
ing this  precaution,  Matthew  tells  us 
(ch.  9  :  26)  that  the  fame  went  abroad 
in  all  that  land.  There  is  no  contradic- 
tion between  tlie  evangelists,  ns  some 
would  have  us  suppose.  The  death 
of  the  child  had  l>een  announced  (ver. 
49),  but  afterward  she  was  alive  and 
well.  The  mourners  and  minstrels, 
who  ha'  knowr  of  the  child's  death 
and  were  put  forth  from  the  house, 
must  have  found  out  that  the  child  was 
really  restored  to  life.  There  were  thus 
ways  enough  for  the  report  to  spread, 
even  though  the  parents  and  disciples 
htrictly  obeyed  Jesus,  which  they  may 
not  have  done.  This  is  the  first  in- 
stance of  Christ's  raising  the  dead  of 
which  we  have  any  account,  unless  we 
regard  the  raising  of  the  widow's  son 
at  Nain  to  have   preceded  this,  Luke 


7  :  11-17.  But  aside  from  questions  of 
harmony,  that  of  the  widow's  son  holds 
a  second  and  higher  place.  The  ruler's 
daughter  was  raised  privately  almost 
immediately  after  dying,  the  widow's 
son  publicly  and  on  the  way  to  the 
grave ;  and  afterward  Lazarus,  also 
publicly,  from  the  tomb,  having  been 
dead  four  days,  John  11  :  39,  45,  46. 
Thus  we  have  a  regular  gradation  in 
exhibitions  of  divine  power,  which  is 
at  least  suggestive  of  the  order  in  which 
the  events  occurred.  Immediately  after 
this  miracle  Matthew  (9  :  27-34)  places 
the  healing  of  two  blind  men  and  the 
casting  out  of  a  dumb  spirit. 


Remarks. 

1.  How  diligent  was  Jesus  in  doing 
good !  Mav  he  ever  be  our  model !  ver. 
1 ;  ch.  4  :  43. 

2.  None  have  more  reason  for  grati- 
tude for  a  Saviour  than  woman.  From 
the  degradation  of  slavery  the  gospel 
has  raised  her  to  be  the  companion  of 
man,  and  to  devoted  and  most  useful 
service  in  the  kingdom  of  God,  vers.  2, 
3 ;  John  20  :  17  ;  Acts  1  :  14 ;  8:12; 
9  :  36  ;  Phil.  4  :  3. 

3.  In  view  of  what  Christ  has  done 
for  us,  we  should  minister  to  him,  vers. 
2,  3  ;  1  John  4  :  10,  19. 

4.  In  our  teaching  it  is  well  to  seek 
analogies  from  nature  or  daily  life.  Our 
Saviour  exalted  familiar  doings  into 
chapters  and  sermons,  ver.  4 ;  ch.  6  : 
48. 

5.  As  men  commit  seed  to  the  earth 
in  expectation  of  a  harvest,  so  should 
we  exercise  faith  in  the  promises  of 
God,  ver.  4;  James  5:7,  8;  Ps.  126  ; 
5,  6. 

6.  "  The  strong  faith  of  the  sower 
trusts  his  seed  everywhere,"  vers.  6,  7  ; 
Eccl.  11  :  6. 

7.  He  who  would  understand  divine 
truth  must  hear  with  attention  and  seek 
divine  guidance,  ver.  8,  9 ;  1  Kings  3  : 
11,  12 ;  John  14  :  26 ;  Ps.  119  :  18. 

8.  The  truths  of  the  gospel  are  spe 


A.D.  28. 


LUKE  VIII. 


207 


cially  entrusteil  to  Christians,  ver.  10; 
Matt.  16  :  17 ;  1  Cor.  4:1;  Heb.  I  :  1,  2. 
y.  Some  persons,  though  livinsj^,  are 
given  over  to  destruction,  ver.  10  ;  Horn. 
:  .  28 ;  Jer.  6  :  30. 

10.  Eoth  the  sower  and  the  seed  are 
all-important.  Without  either  no  fruit 
can  be  expected,  ver.  11  ;  Rom.  10  :  14, 
15;  1  Pet.  1  :  25. 

11.  You  may  neglect  jour  soul,  but 
Satan  will  neglect  no  means  to  ensure 
your  ruin,  ver.  12 ;  2  Cor.  4:3,  4 ;  1 
ret.  5  :  8 ;  1  Tim.  5  :  13. 

12.  In  the  Spirit's  work  of  renewing 
lue  heart  sorrow  precedes  joy.  We 
have  reason  to  suspect  that  this  is  wrong 
or  imperfect  where  nothing  but  joy  at- 
tends professed  conversion,  ver.  13;  ch. 
15  :  17-23;  18  :  13,  14;  John  16  :  8;  2 
Cor.  7  :  10. 

13.  If  we  would  be  the  Lord's,  the 
idols  of  the  heart  must  be  renounced, 
vers.  13  14  ;  Ezek.  14  :  3-5  ;  Matt.  5  : 
•2'J,  30 ;  Rom.  8:7;  James  4  :  4. 

14.  When  the  word  of  God  is  truly 
received  into  the  heart,  the  soul  is  sub- 
jected and  united  to  Christ,  and  brings 
forth  fruit  to  God,  ver.  15;  John  15  :  4, 
7,  8  ;  Gal.  5  :  22-24. 

15.  If  we  have  received  spiritual 
knowledge,  it  is  our  duty  to  impart  it  to 
others,  ver.  16 ;  Jer.  23  :  28 ;  1  Pet.  4  : 
10. 

16.  All  mysteries  of  God  relating  to 
man  will  be  made  known  at  the  proper 
time,  ver.  17 ;  1  Cor.  2  :  7-10 ;  Dan.  12  : 
9,10. 

17.  The  eternal  interests  of  men  de- 
pend on  how  and  what  they  hear,  ver. 
IS ;  Rom.  10  :  17  ;  Eph.  1  :  13. 

18.  The  diligent  use  of  religious  priv- 
ileges and  opportunities  will  yield  a 
rich  return  of  blessings,  ver.  18  ;  Prov. 
13  :  4;  19  :  15;  2  Pet.  3  :  14. 

19.  How  great  the  honor  of  being  a 
disciple  of  Jesus !  Even  the  weakest 
are  among  his  nearest  relatives  and  en- 
joy an  affection  beyond  any  eai'thly 
love,  vers.  19-21 ;  Isa.  49  :  15 ;  Rom. 
8  :  17. 

20.  If  we  would  enjoy  his  love  and 
honor,  we  must  do  the  will  of  our  heav- 
feiily  Father,  ver.  21 ;  Matt.  7  :  21 ;  1 
John  3  :  2,  10,  14. 

21.  All,  when  truly  converted,  begin 
lo  desire  to  do  the  will  of  God,  ver.  21 ; 
Ps.  119  :  5;  Rom.  7  :  22. 

22.  "  Whither  our  Lord  lead3,believers 
may  safely  venture  and  follow.     Many 


are  willing  to  go  to  heaven  by  land,  bu< 
dread  unknown  i)erils." — Rev.  W.  H. 
Van  J)okn.     Ver.  22 ;  ch.  9  :  (>] ,  62. 

23.  Jesus  not  only  labored  but  slrpl 
for  a  purpose — in  this  instance  that 
his  disciples  in  their  extremity  might 
awake  him,  and  that  lie  might  the  bet- 
ter manifest  his  power,  ver.  23. 

24.  There  is  no  storm  in  the  world, 
the  church,  the  family,  or  the  heart, 
too  violent  for  Jesus  to  quell,  ver.  24 ; 
Ps.  46  :  2,  3. 

25.  Even  Christians  often  distrust 
Christ  in  his  providence;  yet  Jesus " 
deals  tenderly  with  their  want  of  faith, 
ver.  25  ;  ch.  24  :  25 ;  John  20  :  27-29. 

26.  Jesus  is  willing  to  minister,  not 
only  where  people  are  ready  to  receive 
him,  but  also  where  they  are  ready  to 
reject  him,  ver.  26  ;  John  1:11;  Rom. 
10  :  21 ;  Rev.  3  :  20. 

27.  Satan  and  his  angels  exert  an 
active  influence  among  men,  and  are 
prompt  in  opposing  Christ  and  hia 
kingdom,  ver.  27 ;  John  12  :  31 ;  14  : 
30  ;  1  Pet.  5  :  8,  9. 

28.  How  deplorable  the  condition  of 
the  sinner  under  the  power  of  sin  and 
Satan  !  vers.  28, 29 ;  Jer.  17  :  9 ;  13  :  23 ; 
John  3:6;  Rom.  8  :  3,  4. 

29.  If  the  condition  of  men  under 
Satan's  power  can  be  so  terrible  in  this 
world,  what  must  it  be  at  last  in  hell ! 
ver.  29;  Matt.  25  :  41. 

30.  Jesus  is  Sovereign  of  the  universe, 
ver.  28;  Eccl.  8:4;  Matt.  28  :  18; 
Phil.  2  :  9-11 ;  Rev.  19  :  16. 

31.  An  answered  prayer  is  not  always 
a  sign  of  divine  approbation,  nor  an 
unanswered  one  a  sign  of  divine  dis- 
pleasure, vers.  30-32 ;  Ps.  78  :  29 ;  106  : 
14,  15. 

32.  The  powers  of  hell  are  subject  to 
the  word  of  Jesus;  they  eannot  go 
beyond  his  pei'mission,  ver.  31 ;  Luke 
10  :  18,  19. 

33.  Jesus  may  permit  our  property 
to  be  taken  from  us  either  in  mercy  or 
judgment,  ver.  33;  Dan.  4  :  34,  35. 

34.  Multitudes  who  grovel  in  the 
filth  of  iniquity,  like  the  swine  when 
possessed  of  the  devil,  rush  madly  on 
in  company  to  their  own  destruction, 
ver.  33 ;  2  Pet.  2  :  12 ;  Rev.  12  :  12. 

35.  Many,  fearing  worldly  danger  or 
loss  on  account  of  Christ,  lose  their  owe 
souls,  vers.  33-36 ;  Luke  9  :  23-26. 

36.  Covetousness  ruins  multitudes, 
ver.  37 ;  Luke  12  :  15-21 ;  Col.  3  :  5. 


208 


LUE"E  IX. 


A.  D.  29 


37.  Christ  often  answers  the  prayer, 
"]>e[)art  I'rom  lis,  lor  we  desire  not  a 
knowledge  of  thy  ways,"  and  leaves 
the  petitioners  to  perish,  vers.  37,38; 
Job  21  :  14;  22  :  17. 

38.  How  unhappy  would  wicked  men 
and  demons  be  in  heaven  with  Christ, 
whom  they  so  much  dread !  ver.  37 ; 
Rev.  6    16. 

39.  J  esus  will  not  compel  repentance. 
He  overcame  the  tempest  in  approach- 
ing Gerasa,  cast  out  demons  on  enter- 
i/ig  the  country,  but  turned  back  before 
'ne  opposing  will   of   the  wicked   in- 

labitants,  ver.   37;    Matt.   22:3;   23: 
37  ;  John  5  :  40. 

40.  Jesus  knows  better  than  his  peo- 
ple where  they  should  go  and  wliat 
they  should  do,  vers.  38,  39 ;  Luke  9  : 
57-62. 

41.  Home  has  the  first  claim  upon 
the  attention  of  a  Christian,  especially 
of  a  voung  convert,  ver.  19 ;  Ps.  66  :  Iti ; 
John  1  :  41,  45;  4  :  29. 

42.  Persevere  in  doing  good.  While 
some  may  reject  the  gospel,  others  will 
be  in  readiness  to  receive  it,  ver.  40; 
Acts  12  :  46-49. 

43.  Influence  and  wealth  are  no  pre- 
ventive of  sickness  and  death,  ver.  41 ; 
Luke  16  :  22 ;  Heb.  9  :  27. 

44.  The  earnest  prayer  of  faith  shall 
be  answered,  vers.  42,  50 ;  Luke  7  :  7, 
9,  10;  James  5  :  1.5-18. 

45.  In  human  diseases  and  sufferings 
we  see  the  miseries  of  sin  and  the  type 
of  the  deeper  disease  of  the  soul,  ver. 
43 ;  Gen.  3  :  17-19 ;  Rom.  5  :  12. 

40.  It  is  proper  in  sickness  to  use 
medicine  and  seek  physicians,  but  not 
to  trust  in  them  rather  than  God,  ver. 
43;  2  Cliron.  16  :  12,  13. 

47.  Many  sinners,  instead  of  looking 
10  Christ,  Avaste  tlieir  time  and  .strength 
on  physicians  of  no  value,  from  whom 
they  sufier  many  things  and  get  no 
better,  but  rather  grow  worse,  ver.  43 ; 
Job  13  :  4;  Jer.  6  :  14 ;  8  :  11,  22. 

48.  Happy  are  they  whom  times  of 
great  extremitv  lead  to  Jesus,  ver.  44 ; 
eh.  7  :  26;  Acts  12  :  5;  Ps.  116  :  3-8. 

49.  Many  press  around  Christ,  but 
few  touch  him  in  faith,  ver.  28;  ch.  4  : 
45-48  ;  John  6  :  67-69. 

50.  Jesus  was  conscious  of  his  in- 
dwelling divinity,  and  through  this  he 
performed  his  miracles,  ver.  46;  John 
I  :  14  ;  8  :  58 ;  10  :  36,  37.     ■ 

51.  Sinners  in  secret  may  seek  and 


find  Jesus,  but  he  demands  of  tliem  an 
o[»en  confession,  and  only  in  this  will 
they  find  the  full  peace  and  consolation 
of  the  gospel,  vers.  47,  48 ;  Rom.  10  :  9, 
10;  Ps.  116  :  13,  14. 

52.  Faith  is  a  precious  grace.  It  is 
the  appointed  means  of  obtaining  par- 
don and  salvation,  ver.  48;  Rom.  5:1; 

3  :  26  ;  Heb.  10  :  38. 

53.  In  the  darkest  hour  let  the  words 
"only  believe"  dispel  our  fear,  vers. 
49,  50 ;  Luke  24  :  25,  26 ;  Acts  27  :  33, 
34. 

54.  To  wail  and  howl  over  our  dead 
is  heathenish,  but  to  sorrow  in  submis- 
sion and  hope  is  Christian,  vers.  51,  52 ; 
1  Thess.  4  :  13. 

55.  To  the  Christian,  death  is  as  a 
sleep,  ver.  52;  1  Cor.  15  :  6, 18;  1  Thess. 

4  :14. 

56.  The  Christian  should  be  nothing 
daunted  though  unbelievers  scoff  at 
the  word  and  power  of  Jesus,  ver.  53 ; 
Isa.  51  :  7  ;  Acts  26  :  8,  24,  25. 

57.  Jesus  iu  the  hou.se  of  Jairiis  dis- 
played that  power  by  which  he  will 
raise  the  dead  at  the  last  great  day, 
vers.  54,  55 ;  Hos.  13  :  14 ;  John  6  :  40, 
44 ;  1  Thess.  4  :  14 ;  1  Cor.  15  :  52. 

58.  As  Christ  raised  dead  bodies,  so 
does  he  raise  dead  souls  to  spiritual  life, 
vers.  54,  55  ;  John  5  :  21 ;  Eph.  2  :  1-7. 

59.  Jesus  is  mindful  of  our  smallest 
necessities,  ver.  56 ;  ch.  6  :  34,  37 ;  Heb. 
4  :  15 ;  13  :  5. 


CHAPTER  IX. 

In  this  chapter  Luke  hastily  passes 
over  several  months,  touching  upon 
leailing  points.  Beginning  with  the 
mission  of  the  twelve  (vers.  1-6),  he 
next  notices  the  perplexity  of  Herod  on 
hearing  what  Jesus  did  (7-9);  then  re- 
lates the  return  of  the  twelve,  their 
retirement  to  a  desert  place,  and  the 
feeding  of  the  five  thousand  (11-17); 
after  which  he  records  the  confession 
of  Peter,  our  Saviour's  prediction  of  his 
suft'erings,  death,  and  resurrection,  and 
his  discourse  on  the  necessity  of  self- 
sacrifice,  18-27.  The  account  of  the 
transfiguration  then  follows  (28-36); 
the  healing  of  a  demoniac  who  baffled 
the  disciples  (37-43) ;  our  Lord's  second 
announcement  of  his  death  (44,  45 1 ;  and 
his  rebuke  of  the  ambition  and  party 
spirit  of  his  disciples,  46-50.     At  thif 


A..  D.  29. 


LUKE  IX. 


209 


Mission  of  the  twthe  apostles. 

IX.    THEN  "he   called  liis  twelve  disciples   together, 

and  gave  them  power  and  authority  over  all  devils, 

2  and  to  cure  diseases.     And  Phe  sent  them  to  preach 


•Mt.  10.  1,5;  Mk. 

6.7. 
Pch.  10.  1,  9;  Mt. 

10. 7, 8;  Mk.  6. 12. 


point  Luke  begins  an  important  jwr- 
tion  of  his  narrative,  which  contains 
much  that  is  not  found  in  the  otlier 
Gospels.  Jesus  starts  for  Jerusalem  ;  is 
refused  the  hospitality  of  a  Samaritan 
village,  which  arouses  the  anger  of 
James  and  John,  who  are  rebuked  by 
Jesus,  51-56.  The  chapter  closes  with 
the  replies  of  our  Lord  to  certain  who 
proposed  to  follow  him,  57-62. 

In  tracing  our  Saviour's  Galilean 
ministry  it  appears :  first,  that  the 
welcome  which  Jesus  and  his  words 
liad  I'eceived  in  Galilee  gradually  gave 
way  to  suspicion,  dislike,  and  even  hos- 
tility, by  a  large  number  of  the  people ; 
that  this  development  of  opposition  was 
connected  with  the  presence  of  scribes 
and  Pharisees,  who  came  from  Jerusa- 
lem to  watch  his  conduct  and  move- 
ments; second,  that  the  external  cha- 
racter as  well  as  the  localities  of  his 
mission  was  much  changed  after  the 
beheading  of  John  the  Baptist. 

1-6.  The  Twelve  endowed  with 
Miraculous    Power;     instructed 

AND   SENT   forth;   THEY  GO   FORTH, 

Preach,  and  Work  Miracles,  Matt. 
10  :  1-42;  11  :  1 ;  Mark  6  :  7-13.  This 
took  place  while  Jesus  and  his  disciples 
were  making  their  third  general  preach- 
ing tour  throughout  Galilee.  At  what 
place  is  unknown,  Mark  6  :  6.  But 
little  variation  is  found  in  the  incidents 
related  by  the  three  evangelists,  but 
much  in  the  length  of  the  discourse  to 
the  twelve.  Matthew,  who  is  ever  in- 
tent on  giving  the  words  of  Jesus,  pre- 
sents tlie  discourse  very  fully ;  Mark 
briefly  gives  that  portion  which  refers 
to  their  equipment  for  the  journey  and 
their  conduct  toward  the  people ;  Luke 

E resents  more  briefly  that  portion  given 
y  Mark,  but  his  brevity  may  in  part 
be  accounted  for  by  the  fact  that  he 
gives  quite  fully  Christ's  discourse  to 
tlie  seventy  (ch.  10  :  2-15),  similar  to 
Matt.  9  :  37,  38 ;  10  :  9-16,  which  is  not 
found  in  the  other  Gospels. 

This  endowment  of  the  apostles  to 
work  miracles  and  this  mission  with 
appropriate  instructions  must  be  dis- 


tinguished from  their  selection  and  ap- 
pointment as  apostles,  which  is  given 
in  ch.  6  :  13 ;  Mark  3  :  14,  and  was  fol- 
lowed by  the  sermon  on  the  plain,  ch. 
6  :  20-49.  We  must  also  distinguish  it 
from  their  call  to  be  constant  attendants, 
preachers,  or  evangelists,  Mark  1  :  16- 
20 ;  also  from  their  call  to  become  dis- 
ciples, John  1  :  35-45. 

1.  He  called  his  twelve  disci- 
ples, the  twelve,  omitting  disciples,  ac- 
cording to  the  best  authorities.  Mat- 
thew (9  :  36-38)  supplies  a  connecting 
link.  While  prosecuting  his  third  gen- 
eral missionary  tour,  Jesus  had  compas- 
sion on  the  multitude  that  attended  him, 
because  of  their  want  of  religious  teach- 
ers, and  he  called  unto  him  the  twelve 
and  began  to  send  them  forth  to  preach 
and  work  miracles.  The  number  twelve 
is  significant  and  frequent  in  Scripture — 
twelve  sons  of  Israel ;  twelve  stones  of 
the  Urim  and  Thummim  on  the  breast- 
plate of  the  high  priest  (Ex.  28  :  17-21) ; 
twelve  loaves  of  show-Jbread  (Lev.  24  : 
5-8) ;  the  altar  and  the  twelve  pillars 
which  Moses  erected  by  Mount  Sinai 
(Ex.  24  :  4) ;  the  altar  of  twelve  stones 
by  Elijah  (1  Kings  18  :  31) ;  the  twelve 
spies  who  went  to  search  the  promised 
land  (Num.  13:1;  Deut.  1  :  23) ;  the 
twelve  stones  taken  from  the  bed  of  the 
Jordan  (Josh.  4  :  3),  etc.  So  also  the 
woman  with  a  crown  of  twelve  stars 
(Rev.  12  :  1)  and  the  New  Jerusalem 
with  twelve  foundation-stones,  Rev. 
21  :  14. 

Gave  them  power  and  authority, 
power  to  perform  and  authority  to  ex- 
ercise the  power,  and  both  delegated 
from  Jesus,  who  possessed  them  in  him- 
self. It  was  not  over  spirits  in  general, 
but  limited  to  all  demons,  of  whatever 
grade  or  power.  They  were  also  em- 
powered to  cure  diseases.  They 
were  thus  to  exercise  miraculous  power 
similar  to  that  of  Jesus.  They  received 
all  the  power  and  instructions  they 
needed  for  their  immediate  work,  and 
no  more.  This  mission  was  preparatory ; 
it  also  showed  progress  in  their  qualifi- 
cations.   They  were  the  tiore  fully  em- 


210 


LUKE   IX. 


A.  D.  29. 


the  kingdom  of  God,  and  to  heal  the  sick.  "lAnd  he 
said  unto  them,  Take  nothing  for  yow  journey,  nei- 
ther staves,  nor  scrip,  neither  bread,  neither  money ; 
neither  have  two  coats  apiece.  ''And  whatsoever 
house  ye  enter  into,  there  abide,  and  thence  depart. 


ich.  10.  4;  22.  35 
Mt.  10.  9  :  Mk.  6 


»Mt.  10. 
6.10. 


11;  Mk 


powered  by  the  Holy  Spirit  for  their 
apostolic  work  on  the  day  of  Pentecost, 
oh.  24  :  49 ;  Acts  1  :  8. 

2.  The  great  object  of  their  mission  is 
ctated,  to  preach  the  kingdom  of 
God.  Their  casting  out  demons  and 
healing  the  sick  were  the  evidences  of 
their  divine  commission.  He  sent 
them,  by  two  and  two,  Mark  6  :  7. 

3.  The  Provision  for  their  Jour- 
ney is  noticed  in  this  verse.  They  are 
to  rely  on  God  for  their  daily  supply. 
Hence,  take  nothing  for  your  jour- 
ney. Rather,  for  the  journey,  or  for  the 
way.  Neither  staves,  according  to 
the  highest  critical  authorities,  neither 
staff.  So  Matt.  10  :  10.  But  Mark  (6  : 
8)  says,  "  save  a  staff  only."  This  is  no 
discrepancy,  but  shows  the  independ- 
ence of  the  narratives.  If  they  had  a 
staff,  they  could  use  it,  but  they  were 
not  to  procure  one  for  the  journey,  nor 
even  take  it  if  not  in  their  hands.  The 
idea  is:  Make  no  preparation  for  the 
journey,  but  go  just  as  you  are.  Nor 
scrip,  bag  or  wallet,  generally  made 

of  leather,  for  carrying 
provisions ;  neither 
bread  in  it,  neither 
money,  the  word  for 
silver  or  silver  coin 
being  used.  Neither 
have  two  coats,  tu- 
nics, uuder-garments, 
worn  next  to  the  skin, 
mostly  with  sleeves, 
and  reaching  generally  to  the  knees. 
They  were  not  to  encumber  themselves 
with  a  change  of  raiment.  Compare  1 
Sam.  17  :  40,  where  are  mentioned  a 
stalF,  shepherd's  crook  or  club,  and  a 
shepherd's  bag,  into  which  David  put 
five  smooth  stones.  Dr.  Thomson  says 
that  shepherds  and  farmers  in  the  East 
generally  have  a  bag  or  wallet,  made 
from  the  skins  of  kids,  stripped  off 
whole,  and  tanned  by  a  simple  process. 
"  The  entire  '  outfit '  of  these  first  mis- 
sionaries shows  that  they  were  plain 
fishermen,  farmers,  or  shepherds ;  and 
to  such  men  there  was  no  extraordinarv 


SCB'il'  OR  BAG. 


self-denial  in  the  matter  or  the  mode  of 
their  mission.  .  .  .  Nor  was  there  any 
departure  from  the  simple  manners  of 
the  countiy  (at  present)  in  this.  At 
this  day  the  farmer  sets  out  on  excur- 
sions quite  as  extensive  without  a  para 
(about  a  fourth  of  a  cent)  in  his  purse. 
And  the  modern  Moslem  prophet  of 
Tarshiha  thus  sends  forth  his  apostles 
over  this  identical  region.  Neither  do 
they  encumber  themselves  with  two 
coats.  They  are  accustomed  to  sleep  in 
the  garments  they  have  on  during  the 
day,  and  in  this  climate  such  plain  peo- 
ple experience  no  inconvenience  from 
it.  They  wear  a  coarse  shoe,  answering 
to  the  sandal  of  the  ancients,  but  never 
take  two  pair  of  them ;  and  although 
the  staff  is  an  invariable  companion  of 
all  wayfarers,  they  are  content  witli 
one." — The  Land  and  Book,  vol.  i.,  j). 
533. 

4.  In  this  and  the  next  verse  Jesus 
gives  Directions  as  to  their  Con- 
duct TOWARD  THE  PEOPLE.  What- 
soever, whatever,  house  ye  enter 
into,  upon  your  arrival  at  any  town  or 
village,  as  invited  and  welcomed  mes- 
sengers or  preachers.  There  abide. 
Make  that  your  temporary  abode  until 
you  depart.  Go  not  from  house  to 
house  (ch.  10  :  7),  shifting  your  quar- 
ters. "  The  reason  is  very  obvious  to 
one  acquainted  with  Oriental  customs. 
When  a  stranger  arrives  in  a  village  or 
encampment,  the  neighbors,  one  after 
another,  must  invite  him  to  eat  with 
them.  There  is  a  stnct  etiquette  about 
it,  involving  mucn  ostentation  and 
hypocrisy;  and  a  failure  in  the  due 
ohservance  of  this  system  of  hospitality 
is  violently  resented,  and  often  leads  to 
alienations  and  feuds  among  neighbors ; 
it  also  consumes  much  time,  causes  un- 
usual distraction  of  mind,  leads  to  levity, 
and  every  way  counteracts  the  success 
of  a  spiritual  mission.  On  these  ac- 
counts the  evangelists  were  to  avoid 
these  feasts :  they  were  sent,  not  to  be 
honored  and  feasted,  but  to  call  men  to 
re]>entance,   prepare    the  way  of   the 


A. D.  29. 


LUKE  IX 


211 


5  "  And  whosoever  will  net  receive  you,  when  ye  go  out  'Mt.  lO.  14. 
of  that  city,  'shake  off  the  very  dust  from  your  feet  'Ac  13.51. 
for  a  testimony  against  them. 

6  "  And  they  departed,  and  went  through  the  towns,  •  Mk.  6. 12. 
preaching  the  gospel,  and  healing  every  where 

Herod's  perplexity  on  hearing  of  the  miracles  of  Jesus. 

7  *Now  Herod  the  tetrarch  heard  of  all  that  was  done 


»Mt.  14.  1;  Mk.6 
14. 


Lord,  and  proclaim  that  the  kingdom 
cf  heaven  was  at  hand.  They  were, 
therefore,  first  to  seek  a  becoming 
habitation  to  lodge  in,  and  there  abide 
till  the  work  in  that  city  was  accom- 
plished."— Dr.  Thomson,  Land  and 
Book,  i,,  p.  534. 

5.  How  they  should  act  toward  the 
rejecter  of  them  and  their  message. 
Whosoever  will  not  receive  you, 
whether  a  person  or  persons,  a  family 
or  city.  For  they  would  be  rejected, 
not  merely  by  individuals,  but  even  by 
whole  communities.  Thus  the  Gera- 
senes  (ch.  8  :  37)  and  a  Samaritan  vil- 
lage (ch.  9  :  53)  rejected  Jesus.  Going 
forth  from  that  place  when  thus  re- 
jected, they  were  to  shake  off  the  very 
dust  of  their  feet  as  a  testimony 
against  them,  as  a  proof  or  token 
that  they  were  as  the  heathen  to  them, 

Eolluted  and  devoted  to  destruction,  and 
ence  they  were  desirous  of  separating 
themselves  from  them  for  ever.  The 
Jews  were  accustomed  to  shake  off  the 
dust  of  the  heathen  when  they  returned 
from  a  foreign  country  to  their  own 
land,  by  which  they  renounced  all  fel- 
lowship with  Gentiles  and  proclaimed 
that  the  very  dust  of  those  foreign 
countries  was  polluting  to  their  own. 
So  Jesus  enjoins  upon  his  apostles  the 
same  symbolical  act  toward  the  Jews 
who  rejected  the  gospel,  intimating 
thereby  that  they  were  no  longer  to  be 
regarded  as  God's  people,  but  as  the 
heal  hen  and  idolaters.  Compare  Neh. 
5:13.  Paul  shook  off  the  dust  of  his 
feet  against  his  persecutors  at  Antioch 
in  Pisidia  (Acts  13  :  51),  and  shook  out 
his  garments  against  the  Jews  at  Corinth, 
Acts  18  :  6. 

6.  In  this  verse  we  have  a  summary 
account  of  this  mission  on  which  tiiey 
were  sent  forth. 

They  went  through  the  towns, 
or  villages;  where  is  not  told  us.  It 
seems  probable,  however,  that  they 
went  through  the  southern  and  south- 


eastern portion  of  Galilee,  taking  in 
Tiberias  and  its  vicinity.  For  (1)  Jesua 
cautioned  them  against  entering  a  city 
of  the  Samaritans  (Matt.  10  :  5),  which 
fairly  implies  that  they  would  at  least 
come  near  the  borders  of  Samaria ;  and 
(2)  Herod  appears  to  have  had  his  at- 
tention specially  directed  to  Jesus  (ver. 
7)  by  this  mission  of  the  twelve.  Very 
likely,  therefore,  they  visited  Tiberias 
or  its  vicinity,  the  capital  of  Gal- 
ilee, where  Herod  resided  most  of  the 
time;  and  if  he  was  absent,  his  offi- 
cers or  courtiers  may  have  sent  him 
the  report.  Preached  the  gospel. 
Expressed  in  the  original  by  a  single 
verb,  announced  the  glad  tidings,  to  the 
people,  individually  and  collectively, 
as  they  had  opportunity.  Mark  (6  :  12) 
says  that  they  "  preached  that  men 
should  repent." 

Healing  everywhere,  in  all  the 
villages  and  places  to  which  they  came. 
Luke  is  brief,  but  comprehensive.  Mark 
(6  :  13)  says,  "  They  cast  out  many 
devils,  and  anointed  with  oil  many  that 
were  sick,  and  healed  them."  How 
long  they  were  out  upon  this  mission  is 
not  told  us.  Some  suppose  it  to  have 
occupied  only  one  or  two  days ;  others 
extend  it  to  several  months.  The  facts 
that  Jesus  made  a  considerable  circuit 
after  sending  them  out  (Matt.  11  :  1), 
that  they  went  through  the  villages 
teaching  (ver.  6),  and  that  Jesus  upon 
their  return  invited  them  to  retirement 
and  rest  (Mark  6  :  31),  point  to  a  quite 
extensive  tour  and  to  considerable  time. 
They  probably  occupied  several  weeks, 
from  the  latter  part  of  February  or  the 
first  part  of  March,  A.  D.  29,  till  early 
in  April.  The  passover  that  year  be- 
gan April  17,  and  it  was  near  when  the 
five  thousand  were  fed,  vers.  10-17 ; 
John  6  :  4. 

7-9.  Herod's  Opinion  op  Jesus, 
Matt.  14  :  1-12 ;  Mark  6  :  14-29.  Mark 
is  fullest;  Luke  comes  next  in  detail ; 
but  Matthew  as  well  as  Mark  relates  the 


212 


LUKE   IX. 


A.  D.  29. 


by  liim :  and  he  was  perplexed,  because  that  it  was 

8  said  of  some,  that  John  was  risen  from  the  dead ;  and 
of  some,  that  Elias  had  appeared ;  and  of  others,  that 

9  one  of  the  old  prophets  was  risen  again.    And  Herod 


recent  beheading  of  John  the  Baptist, 
which  Luke  omits. 

7.  Herod  the  tetrarch.  Telrarch, 
a  Greek  word  meaning  a  ruler  of  the 
fourth  part,  which  became  a  common 
title  for  those  who  governed  any  part 
of  a  province,  subject  only  to  the  Roman 
emperor.  Hence,  in  general  and  pop- 
ular language,  and  from  courtesy,  he  is 
styled  king,  Mark  6:14;  Matt.  14  :  9. 
This  was  Herod  Antipas,  son  of  Herod 
the  Great.  His  dominion  comprised 
Galilee,  Samaria,  and  Perea.  He  first 
married  a  daughter  of  Aretas,  king  of 
Arabia  Petrsea,  but  afterward  took  He- 
rodias,  his  brother  Philip's  wife.  Are- 
tas, indignant  at  the  insult  offered  his 
daughter,  waged  war  against  Herod  and 
defeated  him.  This  defeat,  according 
to  Josephus  (Ant.  xviii.  5,  2),  was  re- 
garded by  many  as  a  punishment  for 
the  murder  of  John.  In  A.  D.  39  he 
was  banished  to  France,  whither  Hero- 
dias  followed  him.  Both  died  in  exile. 
He  was  sensual,  weak  (Matt.  14  :  9), 
cunning  (Luke  13  :  32),  unscrupulous 
(Luke  3  :  19),  and  superstitious,  Mark 
6  :  20 ;  Luke  9  :  9. 

Heard  of  all  that  was  done  by 
him.  By  him  should  be  omitted  ac- 
cording to  the  oldest  and  best  manu- 
scripts. Herod  had  heai-d  of  the  preach- 
ing and  the  miracles  of  the  disciples, 
and  that  Jesus  had  sent  them  forth. 
The  name  of  Jesus  had  become  famous 
by  the  preaching  and  miracles  of  the 
apostles  as  well  as  his  own.  It  is 
probable  that  Herod  was  at  war  with 
Aretas  and  making  his  headquarters  at 
Machserus,  a  frontier  fortress  near  the 
Dead  Sea,  between  Perea  and  Arabia, 
where  John  the  Baptist  was  in  prison. 
This,  in  connection  with  his  voluptuous 
life,  will  explain  why  Herod  seems  not 
to  have  heard  of  Jesus  before.  "A 
palace  is  late  in  hearing  spiritual 
news." — Bengel.  The  murder  of  John 
must  at  least  have  startled  Herod's  con- 
science and  made  him  uneasy,  ver.  20, 
26.  If  he  had  heard  before  of  Jesus,  it 
had  produced  no  impression  on  his 
mind.  But  now  the  fame  of  Jesus,  the 
report  of  his  miracles,  preaching,  and 


doings,  at  once  arrested  his  attention 
and  produced  anxiety  in  his  mind, 
filled  with  su])erstition  and  tortured  by 
a  guilty  conscience. 

He  was  perplexed,  at  a  loss  to  know 
what  to  think  of  it ;  he  was  in  a  state  of 
painful  uncertainty.  Because  intro- 
duces the  reason  of  his  great  perplexity. 
Some  (his  servants.  Matt.  14  :  2)  said, 
John  the  Baptist  was  risen  from 
the  dead,  an  opinion  to  which  his  own 
mind  was  inclined,  Mai-k  6  :  16.  Dead 
refers  not  to  a  mere  state  or  condition, 
but  to  persons  in  that  state,  from  among 
the  dead.  Some  suppose  Herod  was  a 
Sadducee,  from  comparing  Mark  8  :  15 
with  Matt.  16  :  6,  and  that  his  guilt  and 
fears  now  made  him  a  cowardly  be- 
liever in  the  doctrine  of  the  resurrec- 
tion. Infidels  and  skeptics  have  been 
known  to  renounce  their  unbelief  in 
times  of  danger.  It  was  the  miracle- 
working  power  that  specially  arrested 
Herod's  attention.  John  wrought  no 
miracles  (John  10  :  41),  but  now,  Herod 
reasons,  the  powers  are  active  in  John's 
person  because  he  has  come  forth  from 
the  dead,  having  thus  acquired  new 
spiritual  and  miraculous  power.  His 
fears  may  have  been  excited  lest  Jesus 
might  become  a  political  rival,  or  lest 
his  superhuman  power  might  be  di- 
rected against  him. 

8.  Some  that  Elias,  Elijah,  had 
appeared,  whose  coming  had  been 
foretold  by  Malachi  (4  :  5)  and  was 
generally  expected  by  the  Jews.  "  Dur- 
ing certain  prayers  the  door  of  the  house 
was  set  open,  that  Elijah  might  enter 
and  announce  the  Messiah.  ...  So  firm 
was  the  conviction  of  his  speedy  arrival 
that  when  goods  were  found  and  no 
owner  appeared  to  claim  them  the 
common  saying  was,  '  Put  them  by  till 
Elijah  comes.'" — Hackett's  Smith's 
Dictionary,  p.  710.  John  was  indeed 
the  Elijah  who  was  to  come,  Matt.  11  : 
14.  Notice  that  of  Elijah  it  is  said  had 
ap]}eared,  since  he  did  not  die,  but  was 
translated.  Others,  that  cue  of  the 
old  prophets  was  risen  again. 
There  were  those  who  were  not  ready 
to  regard  him  as  the  prophet  Elijah, 


A..  D.  29 


LUKE  IX. 


213 


said,  John  have  I  beheaded :  but  who  is  this  of  whom 
I  hear  such  things  ?     ^  And  he  desired  to  see  him. 

Jesus  retires  to  a  desert  place,  lohere  he  feeds  more  than  five 
thousand. 

10      'And  the  apostles,  when  they  were  returned,  told 


J  ch.  23.  8. 


«Mt.  14.  13;   Mk 
6.  30  ;  John  6.  1 


but  still  like  one  of  the  old  proi>hets, 
though  not  so  great  as  Elijah.  Pop- 
ular opinion  thus  accorded  to  Jesus  a 
higher  mission ;  some  higher  than  oth- 
ers, but  none  so  high  as  that  of  the 
Messiah.  His  Messiahship  was  per- 
ceived by  faith.  Matt.  16  :  16,  17.  Com- 
pare similar  reports  a  little  later.  Matt. 
16:13,14. 

0.  A  statement  of  Herod's  perple.xitj', 
ver.  7.  John  have  I  beheaded. 
This  is  the  only  reference  by  Luke  to 
the  death  of  John,  which  at  first  seems 
remarkable,  since  he  gives  so  particular 
account  of  his  birth.  But  John's  history 
is  given  only  as  he  was  connected  with 
Jesus  as  his  forerunner.  The  account 
of  his  birth  specially  presents  him  as 
such.  His  death  occurred  about  seven- 
teen months  after  his  imprisonment, 
probably  early  in  March,  A.  D.  29.  His 
active  mission  had  thus  been  finished 
for  nearly  a  year  and  a  half.  As  noth- 
ing in  his  narrative  really  demanded  an 
account  of  his  tragic  end,  Luke  passes 
over  it  with  a  simple  reference.  Herod 
in  his  perplexity  inquires.  Who  is 
this,  etc.  Matthew  (14  :  2)  and  Mark 
(6  :  14)  present  not  so  much  the  doubt 
in  Herod's  mind  as  the  feelings  and  con- 
victions of  a  guilty  conscience.  Hence 
he  desired  to  see  him,  in  order  to 
satisfy  his  mind  whether  he  was  John, 
and  also  to  witness  a  miracle.  He  was 
not,  however,  gratified  till  the  morning 
of  the  crucifixion,  ch.  23  :  7-12. 

Concerning  Machserus,  the  place  of 
John's  execution.  Prof.  Harvey  of  Ham- 
ilton Theological  Seminary,  who  visited 
i',  in  1874,  says :  "  This  ancient  fortress 
and  town  are  a  day's  journey  south  of 
Nebo.  The  castle  was  built  under  the 
later  Maccabees  as  the  great  south-east- 
ern defence  of  Palestine.  It  was  greatly 
strengthened  by  Herod,  who  built  a  pal- 
ace within  it.  The  citadel  stood  on  the 
summit  of  a  conical  mountain  sur- 
rounded by  deep  vallej's  and  with  an 
almost  perpendicular  ascent.  It  is  three 
thousand  and  eight  hundred  feet  above 
the  Dead  Sea.     Here,  according  to  Jo- 


sephus,  John  the  Baptist  was  beheaded, 
and  it  was  at  the  palace  within  that 
fortress  Herod  Antipas  was  feasting 
when  Herodias  demanded  the  head  of 
the  faithful  man  of  God.  Such  also 
seems  to  be  the  belief  of  the  early 
Fathers,  and  the  probability  is  that  the 
story  of  Josephus  is  correct.  It  was 
wellnigh  impregnable,  but  met  its  fate 
ultimately  at  the  hands  of  the  Romans, 
who  took  it  by  stratagem.  The  summit, 
which  is  one  hundred  yards  in  diameter, 
exhibits  traces  of  the  massive  walls,  an 
immense  cistern,  and  the  lower  walls 
of  two  rooms,  supposed  to  be  prisons. 
The  hill  itself  probably  contains  many 
interior  chambers,  and  its  sides  are  per- 
forated with  caves.  The  ruins  of  the 
city  it  protected  now  cover  a  full  square 
mile,  but  its  history  has  mostly  perished, 
like  its  mouldering  palaces." 

10.  The  Twelve  Retuen  from 
THEIR  Mission  and  Report  to  Je- 
sus, Mark  6  :  30,  31.  Mark  again  is  the 
fullest. 

10.  The  apostles.  The  word  means 
peraons  sent  forth.  Jesus  gave  this  title 
(ch.  6  :  13)  to  the  twelve  when  he  se- 
lected them  from  among  his  disciples. 
Mark  appropriately  ajiplies  this  title 
now  to  the  twelve  just  returning  from 
their  mission.  When  they  were  re- 
turned. Possibly  the  news  of  the 
death  of  John  the  Baptist  may  have 
hastened  their  return.  But  as  they  ap- 
pear to  have  returned  together,  it  is 
more  probable  that  Jesus  had  directed 
them  to  come  back  a  little  befoi'e  the 
approaching  passover.  Told  him 
all,  etc.  Made  a  detailed  report  of 
places  visited,  how  they  had  been  re- 
ceived and  what  they  had  accomplished, 
what  miracles  they  had  wrought,  and 
what  doctrines  and  2)recepts  they  had 
taught.  From  comparing  Matt.  14  : 
12,  13,  it  appears  that  simidtaneously 
with  the  apostles'  return  was  the  report 
of  John's  disciples  respecting  the  death 
of  their  master.  They  now  were  prob- 
ably at  Capernaum. 

10-17.  Jesus  Retires  and  mirac- 


214 


LUKE   IX. 


A.  D.  29. 


him  all  that  they  had  done.  And  he  took  them,  and 
went  aside  privately  into  a  desert  place  belonging  to 
11  the  city  called  Bethsaida.  And  the  people,  when  they 
knew  it,  followed  him  :  and  he  received  them,  and 
spake  unto  them  of  the  kingdom  of  God,  and  healed 
them  that  had  need  of  healing. 


CLOUSLY  Feeds  the  Multitude, 
Matt.  14  :  13-21 ;  Mark  6  ;  32-44;  John 
6  :  1-14.  The  great  importance  of  this 
account  and  miracle  may  be  inferred 
from  the  fact  that  all  the  evangelists 
relate  it.  Mark  and  John  are  the  full- 
est and  enter  most  into  details.  Mat- 
thew and  Luke  are  about  equally  con- 
cise. 

As  the  imprisonment  of  John  formed 
an  era  in  t-hrist's  ministry  when  he 
commenced  his  active  and  public  labors 
in  Galilee  (Matt.  4  :  12),  so  did  the  death 
of  John  form  another  era  when  he  ex- 
tended his  labors  into  Northern  Galilee 
and  east  of  the  Jordan.  Heretofore  he 
had  made  Capernaum  the  centre  of  his 
missionary  operations  in  Eastern  Galilee. 
But  henceforth,  nuiking  but  brief  visits 
to  this  scene  of  his  former  labors,  he 
extends  his  journeys  into  Decapolis 
(Mark  7  :  31)  and  Northern  Galilee, 
going  north-west  as  far  as  the  neighbor- 
hood of  Tyre  and  Sidon  (Mark  7  :  24) 
and  north-east  as  far  as  CjEsarea  Phil- 
ippi,  Mark  8  :  27. 

10.  And  he  took  them.  Better, 
And  taking  them  with  him,  he  Aveiit 
aside,  or  retired,  privately,  from  the 
western  side  of  the  Sea  of  Galilee,  prob- 
ably at  or  near  Cajiernaum.  The  reason 
of  their  departure  was — (1)  the  disci- 
ples needed  rest  (Mark  6  :  31);  (2)  the 
news  of  the  death  of  John  the  Baptist 
(Matt.  14  :  13);  doubtless  they  were 
deei)ly  moved ;  retirement  was  becom- 
ing; (3)  withdrawing  from  the  jurisdic- 
tion of  Herod  Antipas,  who  may  now 
have  returned  to  Tiberias  and  was  de- 
sirous of  seeing  Jesus  (ver.  9),  to  that 
of  the  mild  Herod  Philip  (ch.  3:1), 
on  the  east  and  north  of  the  Sea  of 
Galilee.  These  reasons  are  consistent 
one  with  another.  Into  a  desert 
place  belonging  to,  etc.  Not  a 
barren  waste  (ver.  39),  but  an  unculti- 
vated and  uninhabited  region  in  the 
vicinity  of  Eastern  Bethsaida,  which 
stood  on  the  north-eastern  side  of  the 
lake  near  the  Jordan,  and  which  Philip, 
according  to  Josephus,  advanced  to  the 


dignity  of  a  city,  and  named  it  Julias. 
Matthew  and  Mark  record  the  fact  that 
they  went  by  ship.  But  according  to 
some  of  the  oldest  manuscripts,  the 
words  into  a  desert  place  belonging 
should  be  omitted.  This  omission  is 
supported  by  the  greatest  weight  of 
critical  authority.  If,  therefore,  we 
read,  he  went  aside  privately  to  a  city 
called  Bethsaida,  the  desert  place  is  to 
be  regarded  as  pertaining  to  Bethsaida, 
or  as  the  Syriac  version  reads,  "  the 
desert  part  of  Bethsaida."  The  phrase, 
"A  city  called  Bethsaida,"  points  to 
that  one  north  of  the  lake  and  east  of 
the  Jordan. 

11.  And  the  people,  etc.  Jesus 
had  withdrawn  with  his  discii^Ies  from 
the  people  without  making  known  his 
design  of  crossing  the  lake ;  but  they 
saw  him  and  his  disciples  embarking 
covertly,  and  interpret  his  design,  Mark 
6  :  33.  They  tell  the  news  (Matt.  14 
13),  and  the  people,  seeing  from  the 
shore  the  direction  that  Jesus  was  going, 
followed  him,  by  going  on  foot 
around  the  northern  end  of  the  lake, 
to  the  place  where  they  saw  that  he 
was  about  to  land.  Christ's  popularity 
among  the  common  people,  and  their 
eagerness  to  enjoy  his  teaching  and  his 
miraculous  power  (John  6  :  2)  are  here 
very  briefly  presented. 

And  he  received  them,  welcomed 
them,  instead  of  being  displeased  that 
they  should  encroach  upon  his  retire- 
ment. Matthew  and  Mark  state  that 
he  was  moved  with  compassion  at  the 
sight  of  them.  Instead,  therefore,  ot 
dismissing  them,  that  he  and  his  dis- 
ciples might  enjoy  quiet,  he  spake 
unto  them  oi,  or  concerning,  the 
kingdom  of  God,  the  truths  of  his 
kingdom.  The  idea  of  the  original  is 
that  he  continued  the  work  of  teaching 
and  healing  till  the  day  began  to  wear 
away,  ver.  12.  Matthew  (14  :  14)  omits 
reference  to  his  teaching,  and  simply 
says  "  he  healed  their  sick."  But  Mark 
(6  :  34)  omits  reference  to  his  healing, 
and    says,   "  he   began  to  teach   them 


A.  D.  29. 


LUKE   IX. 


215 


12  'And  when  the  day  began  to  wear  away,  then  came  *^l\H"*u '^^ - 
the  twelve,  and  said  unto  him,  Send  the  multitude  '  <>  °  •  ■"• 
away,  that  they  may  go  into  the  towns  and  country 

round  about,  and  lodge,  and  get  victuals :  ''for  we  are   ^ p*-  ^-  ^^}J^J-  ^' 

13  here  in  a  desert  place.     But  he  said  unto  them.  Give        '     ***••• 
ye  them  to  eat.     And  they  said.  We  have  no  more 

but  five  loaves  and  two  fishes ;  except  we  should  go 

14  and  buy  meat  for  all  this  people.  For  they  were 
about  five  thousand  men.  And  he  said  to  his  disci- 
ples. Make  them  sit  down  by  fifties  in  a  company. 


many  things."  John  (6  :  3,  4)  says 
that  Jesus  went  up  into  the  mountahi, 
or  highlands,  by  the  shore,  and  "there 
sat  with  his  disciples,"  which  was  the 
posture  of  teaching.  Matt.  5  :  1.  Also 
that  the  passover  was  nigh,  which 
began  that  year,  A.  D.  29,  on  April 
17th.  This  also  may  account  in  part 
for  the  great  multitude  present,  many 
of  whom  were  on  their  way  to  Jeru- 
salem to  keej)  the  feast. 

12.  Began  to  wear  away,  or  to 
decline.  It  was  now  the  first  evening 
(Matt.  14  :  15),  the  decline  of  day, 
about  three  o'clock  in  the  afternoon. 
The  second  evening,  when  he  had  sent 
the  multitude  away  (Mark  6  :  47), 
began  at  sunset.  Jesus  had  probably 
been  employed  several  hours  in  teach- 
ing and  healing  the  sick,  ver.  11. 
Hence  he  must  have  arrived  at  the 
eastern  side  of  the  lake  quite  early  in 
the  day. 

The  twelve,  who  had  doubtless 
been  here  and  there,  now  come  to  him 
while  he  is  still  employed  with  the 
multitude.  This  is  a  desert  place. 
See  on  ver.  32.  Away  from  the  villages 
and  thoroughfares  no  food  could  be 
obtained.  The  time  (the  same  word 
is  translated  day  at  the  beginning  of  the 
verse),  the  daytime,  is  far  passed, 
is  far  advanced,  or  far  gone ;  it  is  now 
late. 

Send  the  multitude  away.  The 
first  reason  for  dismissing  the  mul- 
titude is  already  given,  the  lateness 
of  the  hour.  Another  reason  was  that 
they  might  go  into  the  toAvns, 
rather,  into  the  villages  around,  among 
those  who  had  provisions  to  sell,  and 
buy  for  themselves;  and  into  the 
country  around  about,  rather,  and 
into  the  fields.  Around  about  should  not 
be  connected  with  country  or  fields,  but 
with  villages,  as  above.   The  object  was 


that  they  might  lodge  and  get 
victuals.  We  are  here  in  a 
desert  place,  away  from  villages 
and  thoroughfares  where  lodging  and 
food  can  be  obtained. 

13.  Jesus  commands  his  disciples 
to  give  them  to  eat,  declaring  that 
there  was  no  necessity  for  sending 
them  away,  Matt.  14  :  16.  This  was 
calculated  to  excite  their  expectation 
and  strengthen  their  faith.  Then  he 
asks  Philip,  in  order  to  try  his  faith, 
"  Whence  shall  we  buy  bread  that 
these  may  eat?"  who  answered  that 
two  hundred  pennyworth  (two  hundred 
denaries,  about  thirty  dollars)  would 
not  be  sufiicient,  John  6  :  5-7.  The 
twelve  ask  him  if  they  shall  go  and 
buy  that  amount,  Mark  6  :  37.  And 
now  they  state  that  they  have  but  five 
loaves  and  two  fishes,  except  they 
buy.  It  was  Andrew  who  gave  the 
information  that  a  lad  had  five  barley 
loaves,  an  inferior  kind  of  food,  and 
two  small  fishes,  John  6  :  8,  9.  Loaves 
were  usually  made  in  the  form  of 
round  cakes,  and  generally  about  half 
an  inch  in  thickness.  The  language  of 
the  four  evangelists  implies  that  this 
was  all  the  provisions  on  the  ground. 
Compare  Matt.  14  :  17. 

14.  Luke  gives  the  number  of  men 
present.  Matthew  (14  :  21)  says,  "Be- 
sides women  and  children."  There 
were  probably  seven  or  eight  thousand 
in  all,  possibly  ten  thousand. 

With  authority  Jesus  says  to  his  dis- 
ciples, Make  them  sit  down,  recline 
or  lie  down,  the  customary  posture 
at  table,  by  fifties  in  a  company, 
better,  in  companies  of  fifty,  in  separate 
parties,  or  messes,  for  the  sake  of  order 
and  convenience.  "  The  scene  of  this 
extraordinary  miracle  is  the  noble  plain 
(Butaiha)  at  the  mouth  of  the  Jordan, 
which  during  most  of  the  year  is  now 


216 


LUKE  IX. 


A.  D  29. 


15  And   they   did    so,    and    made  them   all  sit  down. 

16  Then  he  took  the  five  loaves  and  the  two  fishes,  and 
looking  up  to  heaven,  he  blessed  them,  and  brake,  and 
gave   to  the  disciples  to   set  before    the  multitude. 

17  And  they  did  eat,  and  were  all  filled  :  and  there  was 
taken  uji  of  fragments  that  remained  to  them  twelve 
baskets. 


as  then,  covered  with  'green  grass.'  " — 
Dr.  J.  P.  Newman,  From  Dan  to  Beer- 
(theba,  p.  .30.5.  "  This  Butaiha  belonged 
to  Bethsaida.  At  this  extreme  south- 
east corner  of  it  the  mountain  shuts 
down  upon  the  lake  bleak  and  barren. 
...  In  this  little  cove  the  ships  (boats) 
were  anchored.  On  this  beautiful 
sward  at  the  base  of  the  rocky  hill  the 
people  were  seated  to  receive  from  the 
hands  of  the  Son  ctf  God  the  miraculous 
bread,  emblematic  of  his  body,  which 
is  the  true  bread  from  heaven." — Dii. 
Thomson,  The  Land  and  the  Book,  vol. 
ii.,  p.  29.  This  plain  east  of  the  .Jordan 
forms  a  triangle,  the  shore  of  the  lake 
making  one  side,  the  Jordan  the 
second,  and  the  eastern  mountains  the 
third. 

15.  The  order  of  Jesus  is  quickly 
obeyed.  The  multitude,  under  the  di- 
rection of  the  apostles,  all  sit  down, 
recline  in  companies  upon  the  green 
grass,  Mark  6  :  39.  Thus  all  confusion 
and  all  deception  was  prevented.  The 
multitude  could  be  conveniently  served 
and  easily  and  accurately  counted. 

16.  Looking  up  to  heaven,  to  the 
sky,  which  seems  to  separate  us  from 
the  place  of  God's  immediate  presence. 
"  Looking  up  is  a  natural  and  scriptural 
gesture  in  addres.sing  God,  whom  all 
men,  as  it  were,  instinctively  regard  as 
dwelling  in  some  special  sense  above 
them."  —  Alexander.  Compare  2 
Chron.  6:  13;  Ps.  123  :  1,  2;  John  11  : 
41.  Blessed  them.  Implored  a 
blessing  on  the  bread  and  the  fishes. 
John  (6  :  11)  says,  "He  gave  thanks." 
The  latter  is  included  in  the  former. 
The  word  translated  bless  is  used  in 
praising  God  for  favors  (ch.  1  :  64) ; 
also  in  invoking  God's  blessing  (ch.  2  : 
34) ;  also  in  God's  conferring  favors, 
Ileb.  6  :  14 ;  Acts  3  :  26.  These  three 
senses  really  met  in  Jesus.  For,  as  a 
man,  he  praised  God  and  implored  his 
blessing ;  while,  as  God,  he  granted  it. 
So  Matthew  (15  :  36)  has  gave  thanks, 


while  Mark  (8  :  7)  has  blessed.  The 
same  diversity  is  seen  in  the  account  of 
the  Lord's  Supper.  Matthew  (26  :  26) 
and  Mark  (14  :  22)  have  blessed;  Luke 
(22  :  19)  and  Paul  (1  Cor.  11  :  24)  have 
gave  thanks.  And  brake.  The  usual 
way  of  preparing  bread  for  eating.  The 
Scriptures  speak  of  breaking  bread,  but 
never  of  cutting  it.  The  thin  loaves, 
or  cakes,  were  very  likeh'  brittle.  And 
gave,  or  kept  iilrih<j,  to  his  dis- 
ciples, a  bciinliful  foreshadowing  of 
their  future  work  of  Ix'aring  the  bread 
of  life  to  perishing  sinners. 

17.  Three  facts  stated  in  regard  to  the 
food.  They  did  eat,  none  were  pass- 
ed over,  as  the  following  clause  implies, 
and  were  all  filled.  The  appetites 
of  all  were  fully  satisfied.  The  broken 
bread  and  the  divided  fishes,  like  the 
widow's  meal  and  oil  (1  Kings  17  :  16), 
did  not  waste  nor  fail  so  long  a.s  the 
disciples  continued  to  supply  the  multi- 
tude. 

And  there  was  taken  up.  This 
they  carried  away  with  them.  While 
these  provisions  lasted  the  disciples 
were  constantly  reminded  of  this  won- 
derful miracle.  Jesus  had  given  the 
command,  "  Gather  up  the  fragments 
that  remain  that  nothing  be  lost"  (John 
6  :  12),  thereby  teaching  a  lesson  of 
prudent  economy.  They  were  not  to 
expect  a  continuation  of  the  miracle. 
Fragments,  broken  pieces  of  bread 
and  fishes,  Mark  6  :  43.  Twelve 
baskets.  The  usual  Jewish  travelling- 
basket.  The  number  was  twelve ;  thus 
each  apostle  filled  his  basket.  Thus 
there  remained  much  more  than  the 
original  provisions,  showing  an  actual 
increase  of  food,  and  not  a  supernatural 
restraining  and  satisfying  of  the  appe- 
tite. Some  suppose  that  the  provisions 
taken  up  were  those  broken  by  Jesus, 
but  undistributed.  The  most  natural 
supposition,  however,  is  that  they  had 
been  distributed,  or  mostly  so,  and  that 
they  were  gathered  up  from  the  ground 


A.  D.  29. 


LUKE  IX. 


217 


Peter's  confession ;  Jesus  announces  his  sufferings,  death,  and  •  Jit.  16. 13 ;  Mk.  8 

resurrection,  and  teaches  self-denial.  ^^-    _  ,„.  j,, 

18  'And  it  came  to  pass,  as  he  was  alone  praying,  his  12. 40;  13.37,  4i ; 
disciples  were  with  him  :  and  he  asked  them,  saying,  ^''glj"  ]^^2  ^t- 

19  *  Whom  say  the  people  that  I  am  ?    They  answering  is.   ' 


where  the  companies  had  eaten.     Joliu 
6  :  12,  13,  especially  implies  this. 

Various  attempts  have  been  made  by 
neologists  to  explain  away  this  miracle 
by  endeavoring  to  trace  it  to  natural 
causes,  and  even  by  supposing  it  origin- 
ally a  parable,  related  by  mistake  as  an 
actual  occurrence.  But  all  such  at- 
tempts are  manifestly  absurd  and 
ridiculous.  All  of  the  four  narratives 
clearly  convey  the  idea  of  superhuman 
power.  They  do  not  tell  how  that 
power  was  exerted  or  how  the  food 
was  increased,  but  they  do  clearly  tell 
us  that  a  few  loaves  and  fishes,  which 
a  lad  could  carry  in  his  basket,  were 
increased  so  that  thousands  satisfied 
their  hxmger,  and  there  remained  at 
least  twelve  times  more  of  fragments 
than  of  the  original  provisions.  It  is 
not  necessary  to  suppose  creative 
power ;  for  the  laws  and  the  elements 
of  the  natural  world  being  under  the 
direction  of  Jesus,  he  could  bring  to- 
gether at  his  will  all  the  elements  con- 
stituting the  bread  and  the  fishes.  The 
power  in  one  case  was  as  truly  omnip- 
otent as  in  the  other.  Similar  ex- 
hibitions of  divine  power  are  recorded 
in  the  Old  Testament,  in  giving  the 
manna  (Ex.  16  :  4)  and  in  multiplying 
the  widow's  oil,  2  Kings  4  :  2-7.  Com- 
pare the  turning  of  water  into  wine, 
John  2  :  9. 

In  this  miracle  Jesus  also  exhibited 
himself  as  the  Bread  of  Life.  See  the 
application  that  Jesus  made  of  it  soon 
after  in  the  synagogue  at  Capernaum, 
John  6  :  26-35,  48-58.  The  multitude 
was  blind  to  this  deep  spiritual  import 
and  design,  but  they  felt  the  force  of 
the  miracle  as  an  evidence  of  the  Mes- 
s'ahship  of  Jesus,  and  they  exclaim, 
"Of  a  truth  this  is  the  prophet  that 
cometh  into  the  world,"  John  6  :  14. 
Possibly  a  tradition  that  the  Messiah 
would  rain  manna  from  heaven  may 
also  have  had  its  influence  in  leading 
them  to  this  conclusion. 

18-21.  Jesus  Visits  the  Vicinity 

OF  CiESAREA  PhiLIPPI.     CONFESSION 

19 


OF  Peter  in  behalf  of  the  Twelve. 
Matt.  16  :  13-20 ;  Mark  8  :  27-30.  About 
at  this  point  the  period  of  preparation 
of  Christ's  last  sufferings  may  be  said  to 
commence.  He  begins  to  prepare  the 
minds  of  his  disciples  by  clear  views 
of  himself,  and  by  distinct  intimations 
of  his  sufferings. 

Between  this  and  the  preceding  verse 
Luke  passes  over  many  incidents — re- 
corded in  Matt.  14  :  22-16  :  13 ;  Mark 
6  :  45-8  :  27 ;  John  6  :  22-7  : 1— show- 
ing how  lightly  he  touches  this  portion 
of  our  Lord's  history.  The  night  after 
feeding  the  five  thousand  Jesus  walks 
on  the  water,  and  the  day  following  de- 
livers a  discourse  in  the  synagogue  at 
Capernaum.  John  6  :  59.  Continuing 
in  Galilee  (John  7  :  1),  he  discoursed  on 
unwashed  hands,  after  which  he  visited 
the  region  of  Tyre  and  Sidon  and  healed 
a  daughter  of  a  Canaanitish  woman. 
Jesus  then  returns  through  Decapolis, 
heals  many,  and  feeds  the  four  thousand  ; 
crosses  to  the  western  side  of  the  lake, 
where  the  Pharisees  require  a  sign  ;  re- 
crosses  the  lake,  cautioning  the  disci- 
ples against  the  leaven  of  the  Pharisees ; 
and  arriving  at  Bethsaida  Julias  heals 
a  blind  man.  From  thence  he  visits 
Ciesarea  Philippi,  where  Peter  utters 
the  confession  in  this  section.  See  au- 
thor's Harmony,  §^  76  to  87. 

18.  And  it  came  to  pass.  Luke 
thus  indefinitely  introduces  a  new  topic, 
passing  over  about  three  months  be- 
tween this  and  the  last  topic,  as  if  he 
had  said.  It  came  to  pass  on  a  certain 
time  when  Jesus  was  alone  praying^. 
Mark  states  that  they  were  in  the  way 
as  they  were  going  among  the  villages 
of  Csesarea  Philippi.  But  Luke  spe- 
cially here  and  elsewhere  notices  the 
praying  of  Jesus,  ver.  28;  3  :  21 ;  11  : 
1.  He  was  alone  from  the  multitude. 
His  disciples  were  with  him.  It 
was  a  fitting  time  and  place  to  draw 
from  his  disciples,  the  twelve,  their 
opinion  of  him.  He  therefore  asks 
them,  Whom  say  the  people,  or 
multitudes  who  attended  his  ministry 


218 


LUKE  IX. 


A.  D.  29 


said,  ®John  the  Baptist;  but  some  say,  Elias,  and   •  vers. 7, 8 ;  Mt.  14 
others  say,  that  oue  of  the  old  prophets  is  risen  again. 

20  He  said  unto  them,  But  whom  say  ye  that  I  am? 

21  'Peter  answering  said,  The  Christ  of  God.     ^And  he 
straitly  charged  them  and  commanded  them  to  tell  no 

22  man  that  thing;  saying,  *  The  Son  of  man  must  suflfer 


'Mt.  16.  16;  Joh» 

6.69. 
8Mt.  16.  20. 
iMt.  16.  21; 

8.  31 ;  9.  1 

17.  22. 


Mk. 
Mt. 


that  I  am  ?  or  declare  me  to  he.  He 
thus  would  first  call  forth  the  opinion 
of  the  masses,  who  had  followed  him 
and  were  friendly  to  him.  His  enemies 
had  expressed  their  opinion  by  words 
and  acts,  Mark  3  :  6,  22 ;  7:2. 

19.  In  the  answer  of  the  disciples  we 
have  a  vivid  picture  of  the  opinions  of 
the  people  generally.  They  did  not  re- 
gard him  as  the  Messiah,  but  intimately 
connected  with  him  as  a  }>recursor  or 
forerunner.  Some,  like  Herod,  thought 
him  to  be  John  the  Baptist  risen 
from  the  dead,  ver.  7;  some  Elias, 
Elijah,  who  was  to  come,  Mai.  4:5; 
and  othei-s  one  of  the  old  prophets 
is  risen  again,  as  Jeremiah  (Matt. 
16  :  14),  who  was  regarded  as  the  great- 
est of  the  prophets,  and  expected  by 
some  of  the  Jews  as  one  of  the  fore- 
runners of  the  Messiah.  The  Jews 
held  to  the  actual  coming  and  the  bod- 
ily resurrection  of  these  men,  and  not 
that  the  soul  of  any  of  them  had  reap- 
peared in  the  body  of  Jesus.  We  find 
here  the  same  diversity  of  views  as  that 
described  in  vers.  7,  8.  Only  persons 
of  strong  faith  had  recognized  him  as 
the  Messiah,  Matt.  9  :  27  ;  15  :  22  ;  John 
4  :  42 ;  6  :  68,  69 ;  7  :  31. 

20.  Jesus  now  asks  the  twelve  their 
opinion  of  him.  But  whom  say  ye, 
etc.  Ye  is  emphatic,  and  in  contrast  to 
the  multitude  (ver.  18),  whose  views 
they  had  just  given.  Ye  have  told  me 
the  confused  and  conflicting  views  of 
the  people ;  but  ye,  whom  do  ye  say  or  de- 
clare me  to  be  ?  And  Peter  answer- 
ing, for  the  twelve,  for  Jesus  addressed 
his  question  to  them.  Peter  appears  to 
have  been  the  spokesman  of  the  apos- 
tles, and  to  have  acted  somewhat  like 
the  chairman  of  a  committee  or  the 
foreman  of  a  jury,  Mark  10  :  28 ;  Matt. 
15  :  15  ;  Luke  12  :  41 ;  John  6  :  68. 
Compare  Matt.  17:24;  John  13:24. 
The  eleven  assent  to  his  declaration  of 
their  faith,  for  they  make  no  other  re- 
)>ly.  The  Christ  of  God,  the  em- 
phatic language  of  firm  conviction. 
The    Christ,    the     Messiah,    or    the 


Anointed,  as  the  word  means,  the  One 
foretold  by  ancient  prophets,  and  styled 
the  Messiah,  or  Anointed,  by  David  and 
Daniel,  Ps.  2 : 2 ;  Dan.  9  :  25.  He  was  the 
Son  of  David,  in  whom  were  fulfilled  all 
the  types  of  anointed  prophets,  priests, 
and  kings  of  the  old  dispensation — the 
great  Prophet,  Priest,  and  King.  Of 
God,  from  God,  emphatically  God's 
Messiah  (compare  ch.  2  :  26 ;  Ps.  2  :  2), 
including  Sonship,  and  described  more 
fully  by  Matthew  (16  :  16),  "  Thou  art 
the  Christ,  the  Son  of  the  living  God." 
Mark  and  Luke  give  the  main  and 
essential  proposition  of  Peter's  answer ; 
Matthew's  form  is  more  descriptive, 
and  expresses  the  fulness  of  their  faith. 
He  also  adds  what  Jesus  said  to  Peter, 
Matt.  16  :  17-19. 

21.  And  he  straitly,  strictly, 
charged  them,  implying  that  they 
would  incur  his  displeasure  should  they 
disobey.  Should  tell  no  man  that 
thing,  OTtell  this  to  no  one — that  is,  this 
confession  "  that  he  is  the  Christ,"  Matt. 
16  :  20.  Had  the  Jews  known  him,  they 
would  not  have  crucified  him,  1  Cor. 
2  :  8.  The  time  had  not  yet  come  for 
the  proclamation  that  he  was  the  Mes- 
siah. He  must  sufl'er,  die,  and  rise  from 
the  dead,  and  the  Spirit  must  come. 
Nothing  must  be  done  either  to  hasten 
or  delay  the  designs  of  his  enemies. 
The  people  were  not  yet  ready  for  hear- 
ing this  truth,  neither  were  the  apostles 
fully  prepared  for  their  work. 

22-27.  Jesus  foketells  his  Deatei 
AND  Resurrection;  teaches  the 
Duty  and  Necessity  of  Self-de- 
nial, Matt.  16  :  21-28 ;  Mark  8  :  38- 
ch.  9  :  1.  Luke  is  the  briefest;  Mark 
the  most  vivid  and  the  fullest  on  self- 
denial.  Matthew  and  Mark  record  our 
Lord's  rebuke  of  Peter  in  the  region 
of  Cffisarea  Philippi. 

22.  Saying.  This  is  closely  con- 
nected with  the  preceding  verse.  The 
Son  of  man.  See  onch.  5  :  24.  Jesus 
teaches  that  he  must  suffer,  the  ne- 
cessity of  his  suflferings.  Before  this 
be  had  taught  them  that  he  was  the 


A.  D.  29. 


LUKE  IX. 


219 


many  things,  and  be  rejected  of  the  elders  and  chief 
priests  and  scribes,  and  be  slain,  and  be  raised  the 
third  day. 

'And  he  said  to  them  all,  If  any  man  will  come  after  '''^o^^;^^!,,^*;^^? 
me,  let  him  deny  himself,  and  take  up  his  cross  daily, 
24  and  follow  me.    For  whosoever  will  save  his  life  shall 


28 


38;  16.  24;  Mk 
8.  34;  Ro.  8.  13. 


Christ;  now  he  teache.s  them  that  he, 
the  Christ,  must  suffer.  Before  he  htul 
given  obscure  intimations  of  both  his 
sufferings  (Matt.  10  :  38;  John  3:11) 
and  his  resurrection,  Matt.  12  :  40 ; 
John  2  :  19;  but  now  lie  speaks  plainly 
and  teaches  their  necessity.  Jle  coji- 
tinued  afterward  witli  further  ])articu- 
lar.s,  vers.  43-45;  18  :  31-34.  Thus  he 
began  also  to  correct  tlieir  mistaken 
ami  worldly  views,  and  in  a  measure 
to  prejiare  them  for  the  event  when  it 
came  and  afterward  for  the  better  un- 
derstanding of  both  this  and  of  ancient 
prophecy,  Isa.  53:4-10;  Dan.  9:26; 
Luke  24  :  26,  27,  44,  46.  Matthew  adds 
the  fact  that  "  he  must  go  unto  Jerusa- 
lem." Be  rejected  of,  by  the  San- 
liedrim,  the  highest  civil  and  ecclesias- 
tical court  of  the  Jews,  which  consisted 
of  seventy-one  members  from  the  three 
classes  immediately  named.  They  de- 
nied what  Peter  and  the  disciples  had 
confessed ;  they  rejected  Jesus  as  the 
Messiah,  the  Son  of  the  living  God,  ch. 
22  :  66-71.  Elders.  See  on  ch.  7  :  3. 
Chief  priests,  the  heads  of  the  twen- 
ty-four classes  into  which  David  di- 
vided the  priests  (1  Chron.  24:7-18; 
Luke  1  :  5),  the  high  priest,  who  was  gen- 
erally president  of  the  Sanhedrim,  and 
his  surviving  predecessors.  Scribes. 
See  on  ch.  5  :  21.  Be  raised  the 
third  day.  Jesus  died  on  Friday 
afternoon  and  rose  on  Sunday  morning. 
The  time  intervening  was  one  whole 
day  and  parts  of  two  days,  which  were 
counted  as  three  whole  days  according 
to  Jewish  mode  of  I'eckoning. 

23.  He  said  to  them  all,  to  the 
people  as  well  as  his  disciples.  For  the 
duties  of  self-denial  and  self-sacrifice 
were  of  interest  to  and  binding  upon 
all.  But  tlie  great  doctrine  of  liis  suf- 
ferings was  for  the  present  intended 
specially  lor  his  disciples.  It  is  not 
strange  that  a  crowd  should  have  col- 
lected around  him  in  the  vicinity  of 
Csesarea  Philippi  as  well  as  elsewhere. 
Jesus  having  retired  for  prayer  (ver. 
18),  the  twelve  may  have  first  come  to 


him,  and  then  the  people  may  lave 
drawn  near.  If  any  one  will  come 
after  me.  Purposes  or  desires  to  come 
after  me  as  my  follower  cr  disciple. 
Deny  himscif,  Ucnounce  himself. 
Self  must  be  denied,  (iod,  his  cause 
and  his  glorj'^  must  be  uppermost  and 
supreme.  This  differs  from  self-denial, 
whicli  has  special  rc'fercnce  to  alistain- 
ing  from  certain  gratifications  and 
pleasures;  and  from  cross-hearing, 
which  refers  more  particularly  to  en- 
during reproach  witli  Christ  and  for  his 
sake.  Take  up  his  cross.  A  pro- 
verbial expression  denoting  inner  and 
outer  struggles  pertaining  to  the  Chris- 
tian life,  ready  to  yield  up  life  itself  for 
his  cause.  Taking  the  cross  and  follow- 
ing Christ  are  inseparable.  Every  one 
has  his  own  cross,  which  he  must 
take  willingly  and  daily,  and  follOAV 
Christ,  n(;t  the  world  or  any  selfish  in- 
clination. Luke  alone  has  daily,  imply- 
ing that  cross-bearing  is  continuous  and 
through  life.  There  are  the  crosses  of  hu- 
miliation, of  renunciation  of  our  own 
wisdom,  of  self-righteousness,  of  sinful 
propensities  and  halsits,  of  reproach,  and 
of  suffering  for  Christ's  sake  and  our  own 
giiod ;  the  crosses  of  repentance,  of 
baptism,  and  of  a  life  consecrated  to 
Christ's  service.  The  language  is  an 
allusion  to  the  severest  and  most  dis- 
graceful Roman  punishment,  in  which 
the  malefactor  was  often  compelled  t,o 
bear  his  own  cross  to  the  place  of  execu- 
tion. So  Jesus  bore  it,  John  19  :  17. 
Compare  Isaac  carrying  the  wood  in 
Gen.  22  :  6.  It  was,  doubtless,  very 
expressive  to  the  disciples  when  he 
uttered  it,  and  was  well  fitted  to  jire- 
]iare  their  mind  for  trials  as  well  as 
for  his  sufferings  and  death.  Yet  that 
great  event  served  to  give  an  intensity 
of  meaning  to  this  and  similar  passages, 
.John  12  :  16;  Rom.  6:6;  Gal.  2  :  20; 
5  :  24;  1  Pet.  4  :  1,  2. 

24.  As  he  is  to  lose  his  life,  so  ihey 
must  be  willing  to  lose  theirs.  Foi 
whosoever  will  save  his  life.   The 

trutli  enunciated  in  tliis  proverbial  fora 


220 


LUKE  IX. 


A.  D.  29. 


lose  it :  but  whosoever  will  lose  his  life  for  my  sake, 

25  the  same  shall  save  it.    •*  For  what  is  a  man  advan-   '  ^IK}^'  ^^ '  ^^ 
taged,  if  he  gain  the  whole  world,  and  lose  himself,  or 

26  be  cast  away?    ''For  whosoever  shall  be  ashamed  of  ^^jJ'.^oT-^'^l'^i? 
me  and  of  my  words,  of  him  shall  the  Son  of  man  be  '      ""'  ' 
ashamed,  when  he  shall  come  in  his  own  glory,  and  in 

27  his  Father's,  and  of  the  holy  angels.     'But  I  tell  you   'Mt  16.28;  Mk.9. 
of  a  truth,  there  be  some  standing  here,  which  shall 

not  taste  of  death,  till  they  see  the  kingdom  of  God. 


of  expression  shows  the  necessity  and 
results  of  self-denial  and  self-sacrifice 
for  Christ,  and  thus  gives  a  reason  for 
what  Jesus  had  just  said  in  the  preced- 
ing verse.  Whoever  purposes  to  save 
his  natural  or  temporal  life,  makes  this 
his  great  object,  and  hence  rejects  nie, 
shall  lose  his  higher  spiritual  life. 
But  Avhosoever  will  lose,  etc.  But 
whosoever  shall  lose  his  temporal  life 
for  my  sake  and  the  gospel's,  making  it 
secondary  and  subservient,  shall  save 
his  life  in  the  higher  and  spiritual 
sense.  He  shall  "find"  eternal  life. 
Matt.  16  :  25.  He  shall  save  both  body 
and  soul  to  a  celestial,  heavenly  life. 
Compare  Paul's  language  in  Phil.  3:7, 
8,  "I  have  suffered  the  loss  of  all 
things,"  etc. 

25.  For  what  is  a  man  ad- 
vantaged? or  profited.  Further  reason 
for  self-denial  in  following  Christ.  The 
interrogative  form  makes  the  statement 
the  more  emphatic.  It  cannot  by  any 
means  profit  him  if  he  acquire  the 
whole  world  and  all  of  its  enjoyments, 
etc.  Lose  himself  or  be  cast 
away.  The  Bible  Union  version  ren- 
ders the  original  with  great  accuracy. 
"  For  what  is  a  man  profited  Avhen  he 
has  gained  the  whole  world  and  lost 
or  forfeited  himself,"  himself  referring 
specially  to  his  higher  nature,  his 
soul,  but  including  his  whole  being. 
Compare  Matt.  10  :  28.  "  Destroy  both 
soul  and  body  in  hell."  Lost  as  a  con- 
sequence of  seeking  the  world  and  not 
following  Jesus.  Forfeited  as  a  penalty 
for  so  doing. 

26.  An  additional  reason  for  follow- 
ing Jesus  in  self-denial  and  crosses 
derived  from  what  his  hearers  might 
experience  at  the  judgment.  For  who- 
soever shall  be  ashamed  of  me, 
as  his  Lord  and  teacher.  Of  my 
words,  doctrines  and  precepts,  my 
teachings.    See  John  12  :  41-43  for  an 


example  of  some  who  were  ashamed  cf 
him  before  that  generation.  In  con- 
trast, compare  Paul,  who  was  not 
ashamed  of  him,  Rom.  1  :  16.  Of  him 
also  shall  the  Son  of  man,  whom 
you  now  see,  be  ashamed,  he  shall 
rightly  and  justly  disown  and  reject, 
Avheii  he  shall  come,  when,  in  con- 
trast to  his  present  humble  condition, 
he  shall  appear  in  threefold  glory : 
(1)  his  own  glory,  as  the  exalted 
Messiah,  Phil.  2  :  9-11.  (2)  in  his 
Father's,  in  the  glorious  majesty  of 
God  the  Father,  John  17  :  5 ;  Heb.  1  : 
3;  Matt.  24  :  30.  (3)  of  his  holy 
angels,  who  surround  him  with 
their  brightness.  Matt.  25  :  31 ;  2  Thess. 
1:7;  Jude  14.  Angels  are  here 
styled  holy,  as  distinguished  from  fallen 
angels,  evil  spirits.  Holiness  also  has 
a  spiritiial  glory  in  it.  Jesus  evidently 
refei'S  to  his  second  coming  and  the 
judgment,  when  he  shall  render  to 
every  man  according  to  his  works, 
Matt.  16  :  27 ;  7  :  21 ;  13  :  40-42  ;  25  : 
31,  41. 

27.  And  I  say  to  you  of  a  truth. 
A  most  solemn  and  authoritative  decla- 
ration. There  be,  etc.  There  art 
some  of  those  standing  here.  Of  the 
twelve  and  of  the  multitude,  all  of 
whom  he  was  addressing,  ver.  23. 
Which.  TT^^o.  Shall  not  taste, 
etc.  A  strong  negative  in  the  original ; 
death  is  represented  by  the  figure  of  a 
bitter  cup  or  goblet — shall  not  die.  Till 
they  see  the  kingdom  of  God,  of 
the  Messiah.  See  on  ch.  4  :  43.  Mark 
(9  :  1)  adds,  "come  with  power,"  with 
the  exhibitions  of  divine  and  omnipo- 
tent power.  The  kingdom  had,  indeed, 
already  come  or  commenced,  ch.  17  : 
20,  21.  The  language  in  Matthew  (16  : 
28),  "  till  they  shall  see  the  Son  of  man 
coming  in  his  kingdom,"  presents  Jesus 
as  the  King  and  divine  Representat've 
of  his  kingdom.     The  fulfilment  of 


A.  D.  29 


LUKE   IX. 


221 


The  transfiguralion. 
28      ""And  it  came  to  pass  about  an  eight  (lays  after  these   "^t    17.  i;  Mk. 
sayings,  he  took  Peter  and  John  and  James,  and  went       '  ' 


this  prediction  has  been  variously  re- 
ferred by  couiinentators — (1)  to  the 
transfiguration;  (2)  to  the  resurrection; 
(3)  to  the  day  of  Pentecost;  (4)  to  the 
desti'uction  of  Jerusalem;  (5)  to  the 
progressive  establishment  of  Christ's 
kingdom  between  the  eti'usion  of  the 
Holy  Spirit  on  the  day  of  Pentecost  and 
the  destruction  of  Jerusalem  ;  (6)  to  the 
second  coming  of  Christ. 

The  great  objection  to  any  of  these 
views  appears  to  be  a  want  of  comiu'e- 
hensiveness.  They  lose  sight  of  a  great 
principle  in  prophecy — namely,  that  it 
often  points,  not  only  to  the  final  event 
itself,  but  also  to  types  of  that  event, 
thus  including  a  series  of  events  all 
ranging  under  one  description  and  ful- 
filled by  one  prophecy.  Thus,  the  reign 
of  Solomon  is  a  type  of  the  glory  and 
the  durability  of  the  reign  of  Christ, 
the  Son  of  David,  Ps.  72.  The  return 
of  Israel  I'rom  their  captivity  at  Baby- 
lon is  linked  in  jirophecy  with  the  fu- 
ture triumph  and  glory  of  spiritual 
Israel.  According  to  this  principle, 
this  prediction  was  fulfilled  to  the 
apostles  and  disciples  in  the  resurrec- 
tion (Rom.  1  :  4),  to  the  multitude  and 
people  generally  in  the  pentecostal  sea- 
son and  the  complete  miraculous  estab- 
lishment of  Christianity  (Acts  4  :  25-30 ; 
13  :  32-34 ;  2  Cor.  13  :  4;  Ps.  2  :  6),  and 
to  the  Jewish  nation  in  his  providential 
coming  at  the  destruction  of  Jerusa- 
lem, which  was  a  type  of  his  final 
coming. 

We  can  hai-dly  refer  this  prediction 
to  the  transfiguration,  which  occurred 
only  a  few  days  after;  for  the  expres- 
sion, "shall  not  taste  of  death  till,"  im- 
plies some  distance  of  time,  and  not 
merely  length  of  privilege.  Compare  2 
Pet.  1  :  15.  So  also  it  is  not  absolutely 
necessary  to  include  in  the  fulfilment 
Christ's  second  coming  to  judgment, 
yet  the  reference  of  Jesus  to  that  com- 
ing in  the  preceding  verse  (ch.  8  :  38) 
would  naturally  suggest  that  view. 
Thus,  some  of  those  present  saw  Jesus 
come  as  a  King  in  his  kingdom,  and  in 
this  they  saw  a  type  and  earnest  of  his 
final  coming.  John  (John  21  :  22)  and 
probably  Philip  survived  the  destruc- 


tion of  Jerusalem,  which  occurred  about 
forty  years  after  this. 

28-36.  The  Transfiguration.  Je- 
sus miraculously  presented  to  three 
chosen  disciples  as  a  spiritual  and  glo- 
rified Saviour,  the  Redeemer  and  Law- 
giver of  his  people.  An  earnest  of  his 
future  glory  and  that  of  his  followers, 
Matt.  17  :  1-9;  Mark  9  :  2-10. 

In  the  first  portion  of  the  narrative 
Luke  is  the  fullest,  but  in  the  latter 
portion  Matthew  and  Mark.  The  ac- 
counts of  the  latter  two  are  very  sim- 
ilar, but  Mark  is  the  more  vivid.  Luke 
alone  records  the  subject  of  discourse 
between  Jesus,  Moses,  and  Elijah,  and 
the  sleep  of  the  three  disciples. 

28.  About  an  eight  days  after. 
The  modern  Greeks  speak  of  a  week  as 
eight  days.  Luke  here  counts  the  days 
of  Petei''s  confession  and  of  the  trans- 
figuration. Matthew  and  Mark  speak 
more  definitely,  "  After  six  days  " — that 
is,  from  the  confession  of  Peter,  ver.  20. 
It  was  very  fitting  that  Jesus  should 
make  some  exhibition  of  his  glory  as  a 
divine  and  human  Saviour  very  soon 
after  Peter's  confession  and  his  own 
jjrediction  of  his  sufferings  and  his  dis- 
course on  self-denial.  The  specification 
of  time  suggests,  and  indeed  implies, 
some  connection  or  relation  between  the 
preceding  discourse  and  the  transfigu- 
ration. Why  Jesus  must  suffer  death, 
and  how  glory  should  follow,  was  a 
mystery  to  the  disciples.  Jesus  gave 
their,  a  week  to  ponder  his  sayings,  and 
then  gave  some  of  them  this  wonderful 
exhibition  of  himself  as  the  Messiah, 
the  Son  of  God  and  the  Son  of  man, 
the  great  Lawgiver  and  Prophet,  the 
great  Priest  and  King,  the  suflfering 
and  the  glorified  Redeemer.  He  took. 
Better,  he  took  with  him,  as  compan- 
ions or  attendants,  Peter,  James, 
and  John.  The  three  specially-fa- 
vored apostles,  and  the  most  intimate 
bosom  friends  of  Jesus.  They  alone 
saw  Jesus  raise  the  daughter  of  Jairus 
(ch.  5  :  37),  and  they  alone  were  the 
witnesses  of  his  agony  in  the  garden, 
ch.  14  :  33.  Now  they  are  chosen  to 
behold  his  transfigured  glory.  Peter 
refers  distinctly  to  this  wondrous  scene, 


222 


LUKE   IX. 


A.  D.  29. 


29  up  into  a  mountain  °to  pray.  And  as  he  prayed,  the 
fashion  of  his  countenance  was  altered,  and  his  rai- 

80  ment  was  white  and  glistering.  And,  behold,  there 
talked  with  him  two  men,  which  were  Moses  and 


'ch.  5.16;  Mt.  14. 
23;  28.  3;  Rev 
1.  12-16;  10.  1. 


2  Pet.  1  :  16-18.    John,  in  a  more  gen- 
eral   manner,   says,   "  We  beheld    his 
glory,"  John  1  :  14. 
Went    up    into     a     mountain. 

Rather,  the  mountain.  So  also  2  Pet. 
1  :  18,  the  holy  mountain.  A  definite 
place  was  very  probably  in  the  mind 
of  Luke  as  well  as  of  Peter.  He  brings 
tliein  up  the  mountain  to  a  secluded, 
solitary  place,  and  there  they  were 
alone  by  themselves.  To  pray.  Luke 
only  mentions  this  design.  This,  to- 
getiier  with  the  fact  that  the  disciples 
were  heavy  with  sleep,  leads  to  the 
conclusion  that  the  transfiguration  oc- 
curred at  night,  for  night  was  a  very 
common  season  with  Jesus  for  praver 
(ch.  6  :  46 ;  Luke  6  :  12),  and  he  did  not 
descend  the  mountain  till  the  next  day. 
Besides,  the  whole  scene  could  be  seen  to 
better  advantage  at  night  than  by  day. 
What  mountain  this  was  is  wisely  con- 
cealed from  us.  Tradition  says  it  was 
Mount  Tabor,  the  highest  peak  in 
Galilee,  five  miles  east  of  Nazareth, 
but  without  foundation,  for  a  fortified 
town  stood  on  the  summit  of  Tabor 
and  was  garrisoned  by  the  Romans  in 
the  time  of  Christ.  Besides,  Jesus  was 
more  than  fifty  miles  north  of  Tabor 
in  the  region  of  Csesarea  Philippi,  and 
it  does  not  appear  that  he  returned  to 
Galilee  till  after  the  transfiguration, 
ver.  30.  It  was,  more  probably,  on  one 
of  the  summits  of  Ilermon. 

"  Standing  upon  the  height  which 
overlooks  Cajsarea  Philippi,  I  looked 
around  upon  the  towering  ridges  which 
Great  Ilermon,  the  Sheikh  of  the  Moun- 
tains, as  the  Arabs  call  it,  projects  into 
the  i^lain.  Full  of  thought  that  one  of 
these  summits  on  wliich  I  gazed  had  in 
all  probability  witnessed  the  transfigu- 
ration, I  had  fixed  upon  one  of  them 
which,  from  its  peculiar  position,  form, 
and  elevation,  might  aptly  be  spoken  of 
as  a  '  high  mountain  apart,'  when,  cast- 
ing ray  eye  casually  down  along  its  .sides 
as  they  sloped  into  the  valley,  the  re- 
mains of  three  ancient  villages  appeared 
dotting  its  base.  I  remembered  how  in- 
stantly on  the  descent  from  the  moun- 
tain Jesus  had   found   himself  in  the 


midst  of  his  disciples  and  of  the  multi- 
tude, and  was  pleased  at  observing  that 
the  mountain-top  met  all  the  require- 
ments of  the  gospel  narrative." — Dr. 
Wm.  Hanna,  Life  of  Christ,  vol.  i.,  p. 
336. 

29.  As  he  prayed,  or  while  he  was 
praying.  Thus  Jesus  honored  orayer. 
Again  Luke  only  notices  this.  The 
fashion,  appearance,  of  his  counte> 
nance  was  altered,  his  bodily  form 
remaining  the  same.  It  is  interesting  to 
notice  that  Luke  does  not  use,  like  Mat- 
thew and  Mark,  the  word  transfigured. 
Perhaps  it  was  lest  his  Greek  and  Ro- 
man readers  might  get  a  wrong  concep- 
tion from  a  common  use  of  the  word. 
Matthew  (17:2)  says,  "his  face  did 
shine  as  the  sun."  As  faint  illustra- 
tions the  case  of  Moses  may  be  used, 
the  skin  of  whose  face  shone  when  he 
descended  from  the  mount  (Ex.  34  :  29- 
35),  and  that  of  Stephen,  whose  face 
shone  before  the  Sanhedrim  as  the  face 
of  an  angel,  Acts  6  :  15.  In  the  next 
clause  we  learn  that  the  change  extend- 
ed to  his  raiment.  His  divine  nature 
shone  forth  and  its  glory  enveloped  his 
person. 

His  raiment,  garments,  especially 
his  outer  ones,  which  were  visible. 
White  and  glistering.  Literally, 
flashing  forth  light,  a  glittering  white. 
The  texture  of  his  garment  was  not 
changed,  but  it  was  bright  with  the  ra- 
diating light  of  his  glorified  body. 

30.  Glory  was  not  only  manifested  in 
and  around  his  person,  but  heavenly 
visitors  attended  him.  And,  behold, 
calling  special  attention  to  what  fol- 
lows. J>Ioses  and  Elias.  Elias  is 
the  Greek  form  of  the  Hebrew  name 
Elijah.  While  Matthew  and  Luke  say 
Moses  and  Elias,  Mark  puts  Elias  first, 
adding  with  Moses.  Moses  was  the 
representative  of  the  law  and  Elijah  of 
tlie  prophets.  Luke  presents  them  at 
once,  talking  with  Jesus. 

It  is  idle  to  ask  how  the  disciph« 
knew  them,  since  many  ways  can  be 
conceived  by  which  they  could  come 
to  this  knowledge.  Jesus  may  have 
saluted   them   by  their  names,  or  the 


A.  D.  29. 


LUKE   IX. 


225 


31  Elias:  who  appeared  in  glory,  aiul  spake  of  his  de- 
'62  cease  which  he  should  accomplish  at  Jerusalem.    But 

Peter  and  they  that  were  with  hiin  "were  heavy  with   •Dan.  8. 18 ;  lo. 

sleep:    and  when  they  were  awake,  Pthey  saw  his   p2Pet.  1. 17. 

glory,  and  the  two  men  that  stood  with  him. 
33      And  it  came  to  pass,  as  they  departed  from  him, 

Peter  said  unto  Jesus,  Master,  it  is  good  for  us  to  be 

here :  and  let  us  make  three  tabernacles  ;  one  for  thee, 


conversation  may  have  indicated  it,  or 
they  may  have  known  tliem  intuitively 
through  the  Spirit,  etc.  In  Moses  also 
they  .saw,  in  a  gloriou.?,  visible  form,  a 
spirit  of  the  just  made  perfect,  and  in 
Elijah  one  in  his  glorious  body.  Eli- 
jah had  been  translated  nine  hundred 
years  before,  and  Moses  died  more  than 
fourteen  hundred  years  before,  on 
Mount  Nebo,  and  the  L  )rd  "  burie<l 
him  in  a  valley,  in  the  land  of  Moab, 
over  against  Beth-peor."  There  is  no 
reason  for  believing  that  he  had  been 
raised  from  the  dead.  He  may  have 
ai)peared  in  a  form  assumed  by  angels 
on  other  occasions. 

31.  Who  appeared  iu  glory,  in  a 
glorified  condition.  Spake  of  his 
decease,  his  departure  from  life. 
Luke  alone  records  the  subject  of  con- 
versation. Compare  2  Pet.  1 :  16.  Jesus 
had  announced  his  death  to  his  disciples 
six  daj-^s  before  this.  Which  he  should 
accomplish,  fulfil,  as  appointed  and 
foretold.  They  speak  of  that  which  the 
law  and  prophets  had  typified  and  fore- 
told. A  becoming  theme  of  such  his- 
torical personages  and  representatives 
of  the  law  and  prophets.  They  very 
probably  talked  with  Jesus  regai-ding 
the  wondrous  results  of  his  death  in 
man's  redemption. 

32.  Were  heavy  with  sleep,  were 
weighed  down  with  sleep.  Almost  the 
(same  expression  is  found  in  Matt.  26  : 
43 ;  Mark  14  :  40 ;  Acts  20  :  9,  where 
actual  sleep  is  meant.  This  is  the  most 
natural  meaning  here.  Peter  is  made 
prominent,  being  alone  named.  When 
they  Avere  awake,  mvaking  or  fully 
awaking.  This  is  in  contrast  to  "  heavy 
with  sleep."  From  sleep  they  pass 
through  a  state  of  drowsiness  into  that 
of  full  wakefulness.  Thus,  Luke  makes 
it  certain  that  it  was  not  a  dream,  but 
an  actual  sight.  But  some  with  Alford 
and  Meyer  translate,  having  watched  or 
kept  awake  through  the  scene  of  the 
transfiguration,  in  which  case  they  sup- 


pose the  preceding  clause  to  mean 
weighed  down  with  drowsiness,  which 
they  resisted.  This  is  allowable,  and 
is  preferred  by  the  Lnproved  version. 
Still  the  other  view  seems  to  me  the 
most  natural  and  best  suited  to  the  con- 
nection. They  saw  his  glory,  etc. 
Now  fully  aroused  and  awake  they 
see.  It  was  no  vision.  They  are 
competent  witnesses.  From  this  it 
would  seem  that  the  three  apostles  did 
not  witness  the  beginning  of  the  trans- 
figuration. It  is  no  uncommon  thing 
for  an  Oriental,  having  wrapped  him- 
self in  his  garment,  to  lie  upon  the  grass 
in  open  air  and  in  a  moment  fall  asleep. 
So  afterward  the  same  three  slept  in 
Gethsemane. 

33.  As  they  departed  from  him. 
More  exactly,  as  they  were  departiyig. 
By  some  movement  or  other  Moses  and 
Elijah  indicate  that  they  are  about  to 
depart.  Peter  would  detain  them,  and 
he  acts  again  as  spokesman  (ver.  20), 
not  of  the  twelve,  but  of  three.  An- 
swering. The  word  answer  is  often 
used  in  Scripture  as  a  kind  of  response 
to  some  words,  circumstance,  or  occa- 
sion which  precedes.  Thus  what  Peter 
had  just  seen  gave  the  occasion  of  what 
he  now  uttered.  His  language  was  a 
response  of  his  feelings  in  view  of  the 
circumstances  around  him,  and  espe- 
cially to  the  movement  of  the  two  to 
depart.  Said  to  Jesus.  Addressed 
him  as  the  principal  personage  and  the 
most  familiar  to  him.  Master.  The 
same  word  is  thus  translated  in  ch.  5  : 
5.  Mark  alone  gives  rabbi  the  original 
word  that  Peter  uttered  in  addressing 
Jesus.  It  is  good,  etc.,  that  we  are 
here.  Joy,  a  holy,  spiritual  ecstacy,  per- 
vaded the  souls  of  the  disciples.  Peter 
felt  delight  and  a  desire  for  more  ;  but 
he  was  not  prepared  for  its  continuance, 
as  his  confusion  and  mingled  terror 
showed.  To  woi-k  and  suffer  was  better 
than  to  remain  there.  Their  time  foi 
rest  and  glory  had  not  yet  come.   Petw. 


224 


LUKE  IX. 


A,  D.  29. 


and  one  for  Moses,  and  one  for  Elias:  not  knowing 

34  what  he  said.     While  he  thus  spake,  there  came  a 
cloud,  and  overshadowed  them,  and  they  feared  as 

35  they  entered  into  the  cloud.    And  there  came  a  voice 
out  of  the  cloud,  saying,  •>  This  is  my  beloved  Son : 

36  'hear  him.     And  when  the  voice  was  past,  Jesus  w^as 
found  alone.     'And  they  kept  it  close,  and  told  no 


*  Mt.  3.  17. 
'Ac.  3.  22. 
■  Ecc.  3.  7  ;  Mt.  17. 
9. 


in  his  bewilderment,  proposes  to  erect 
three  tabernacles,  booths  or  tents, 
doubtle.ss  here  of  branches  and  leaves 
of  trees,  such  as  could  be  made  in  that 
Bolitary  retreat.  Such  booths  were 
erected  at  the  feast  of  tabernacles.  He 
proposes  three  booths,  though  six  per- 
sons were  present.  He  would  have  one 
♦or  each  of  the  glorious  personages 
present,  and  he  and  his  two  fellow-dis- 
ciples act  as  servants.  Luke  briefly 
explains  the  making  of  this  strange 
request:  not  knowing  what  lie 
said.  He  was  bewildered.  His  words 
came  forth  without  thought  or  delibera- 
tion. He  felt  he  must  sav  something, 
and  he  uttered  that  which  came  first 
into  liis  mind.  The  cause  of  this  state 
of  mind  is  given  by  Mark  (9  :  6),  "  For 
they  were  sore  afraid."  Mark  speaks 
of  the  first  stage  of  this  fear,  while 
Matthew  (17  :  6)  and  Luke  (ver.  34) 
describe  its  climax  and  overpowering 
influence  when  the  voice  spoke  out  of 
the  cloud. 

34.  Two  more  wondrous  events  occur, 
the  cloud  and  the  voice.  AVhile  Peter 
wai  thus  speaking  there  came  a 
cloud,  and  overshadowed  them, 
making  a  sheltering  covering  to  them 
— a  different  covering  from  what  Peter 
had  suggested.  Matthew  (17  :  5)  says 
it  was  a  brifjht  cloud.  It  was  the  symbol 
of  the  divine  presence,  as  was  the  cloud 
over  the  tabernacle  (Ex.  40  :  38),  the 
iloud  on  Mount  Sinai  (Ex.  24  :  16,  17), 
and  tjie  cloud  in  Solomon's  temple,  1 
Kings  8  :  10,  11.  Compare  Ex.  16  : 
10  ;  Ezek.  10  :  4  ;  Rev.  14  :  14.  It  was 
loubtless  similar  to  that  at  his  ascen- 
,ion.  Acts  1  :  9.  But  who  are  meant 
iy  the-^\  ?  Some  say  Jesus,  !Moses,  and 
-Clijal. ,  and  some  Moses  and  Elijah 
nly ;  others  the  disciples ;  and  others 
all  present.  If  we  merely  consulted  the 
learest  antecedents,  we  should  decide 
Iiat  Moses  and  Elijah  are  meant ;  but 
'iom  the.  whole  connection  it  seems  that 
he   elc  »d    overshadowed    all    present. 


They  feared,  the  disciples.  As  they 
entered  into  the  cloud.     We  can 

conceive  of  Moses  and  Elijah  entering 
into  the  cloud,  or  of  the  cloud  descend- 
ing and  diffusing  itself  all  about  them, 
the  disciples  being  in  the  outer  and  less 
luminous  portion  of  it.  I  rather  incline 
to  the  latter  view. 

35.  There  came  a  voice  out  of 
the  oloud,  from  God  the  Father,  as  in 
ch.  3  :  22,  giving  the  same  attestation 
as  that  at  his  baptism.  Matthew  (17  : 
5)  gives  the  fuller  form,  having  the 
words,  "  in  whom  I  am  well  pleased." 
The  divine  testimony  is  attended  by 
the  command  which  was  wanting  at  his 
baptism.  Beloved.  According  to  the 
highest  critical  authorities,  chosen  son. 
Compare  chap.  23  :  35.  Hear  him, 
attend  to  his  instructions ;  hear  and 
obey  him  as  the  Mes.siah,  the  Prophet 
and  Lawgiver  of  the  church.  Compare 
the  prediction  in  Dent.  18  :  15-19 ;  Acts 
3  :  32 ;  7  :  37.  God  would  now  speak 
through  his  Son,  Heb.  1  :  1,  2.  He  is 
emphatically  the  great  Teacher.  In 
these  occurrences  the  disciples  were 
favored  with  a  sign  from  heaven.  To 
this  Peter  refers  (2  Pet.  1  :  17),  and  to 
it  John  seems  to  allude,  John  1  :  14. 

36.  This  glorious  scene  ended  abrupt- 
ly. Matthew  (17  :  6)  relates  that  when 
the  disciples  heard  the  voice  from  the 
cloud  they  fell  on  their  face,  but  Jesus 
touched  tiiera,  and  they  recovered  from 
their  fear  and  looked  up.  The  heav- 
enly messengers  departed  immediately 
after  the  voice,  and  Jesus  at  once  at- 
tends to  his  overpowered  disciples.  All 
took  but  a  moment.  When  the  voice 
was  past,  more  literally.  When  the 
voice  had  come,  when  it  had  been  ut- 
tered, after  it  was  heard.  Jesus  was 
found  alone.  The  disciples  cast 
around  a  searching  look  (Mark  9  :  8), 
and  they  perceived  that  Jesus  was 
alone;  the  one  foreslnadowed,  foretold, 
and  testified  to  by  the  law  and  the 
prophets,  and  the  one  now  to  be  heard 


A.  D.  29. 


LUKE  IX. 


22S 


9.14. 


man  iu  those  iliiys  any  of  those  things  whicli  they  had 
seen. 

Healing  of  a  demoniac. 

37  'And  it  came  to  pass,  that  on  the  next  day,  when   *Mt.  17.  14;  Mk. 
they  were  come  down  from  the  hill,  much  i)eople  met 

38  him.  And,  behold,  a  man  of  the  company  cried  out, 
saying.  Master,  I  beseech  thee,  look  upon  my  son :  for 

39  he  is  mine  only  child.  And,  lo,  a  spirit  taketh  him, 
and  he  suddenly  crieth  out ;  and  it  teareth  him  that 
he  foameth  again,  and  bruising  him  hardly  departeth 


and  obeyed.  The  old  dispensation  is 
passing  away ;  Jesus  remains  the  same 
yesterday,  to-day,  and  for  ever. 

We  have  here  an  open  manifestation 
and  declaration  of  Christ's  power  and 
!j:lory.  It  is  not  improbable  that  this 
was  one  of  the  points  in  his  history  to 
which  Jesus  referred  when  he  said 
(Matt.  28  :  18,  correctly  translated), 
"  All  power  was  given  to  me  iu  heaven 
and  on  earth." 

And  they  kept  it  close,  they  kept 
silent,  an  emphatic  expression.  This 
they  did  at  the  express  command  of 
Jesus,  Matt.  17:9;  Mark  9  :  9.  In 
those  days,  while  Jesus  was  with 
ihem.  Our  Lord's  command  of  secrecy 
extended  to  his  resurrection,  Matt.  17  : 
9.  Mark  (9  :  9)  relates  that  the  three 
disciples  questioned  among  themselves 
what  the  rising  of  Jesus  from  the  dead 
was..  Luke  passes  over  the  conversa- 
tion of  Jesus  while  descending  the 
mountain  respecting  Elijah,  which 
Matthew  and  Mark  give  at  this  point. 

37-43.  HEALINa  OF  A  POSSESSED  LU- 
NATIC WHOM  THE  Disciples  could 
NOT  Heal,  Matt.  17  :  14-21 ;  Mark  9  : 
14-29.  Luke's  account  holds  a  middle 
place  between  that  of  Mark,  which  is 
the  fullest  and  most  vivid,  and  that  of 
Matthew,  which  is  the  briefest.  Mark 
alone  relates  the  questioning  of  the 
scribes  and  the  amazement  of  the  mul- 
titude upon  seeing  Jesus ;  also  the  con- 
versation between  Jesus  and  the  father 
of  the  demoniac,  Mark  9  :  14-16,  21- 
25.  Matthew  is  the  fullest  in  his  report 
of  the  reply  of  Jesus  to  the  nine  on 
their  inability  to  cast  out  the  demon. 
Matt.  17  :  20,  21.  Luke  omits  all  refer- 
ence to  this  last  jjoint,  but  alone  re- 
cords the  amazement  of  all  at  the  mir- 
acle. 

37.  The  next  day,  probably  the 
morning     after     the      transfiguration. 

10 


From  the  hill,  the  mountain.  It 
was  probably  near  the  foot  of  the 
mountain.  See,  on  ver.  28,  Dr.  Hauna's 
description.  All  the  three  evangelists 
agree  in  placing  this  miracle  immedi- 
ately after  the  transfiguration.  3Iuch 
people,  a  great  multitude,  met  him. 
Mark,  relating  more  in  detail,  presents 
the  scribes  as  questioning  the  disciples, 
and  makes  the  words  of  the  father  an 
answer  to  a  question  of  Jesus  to  the 
scribes. 

38.  Without  any  explanation  Luke 
presents  the  anxious  father  as  a  special 
object  of  attention.  And  behold, 
etc.  Master,  teacher.  I  beseech 
thee,  the  language  of  earnest  entreaty. 
liook  upon  my  son,  in  compassion 
and  exert  thy  gracious  power  in  his  be- 
half. Matthew  (17  :  14)  relates  that  the 
man  came  doing  homage  to  him  with 
bended  knees.  For  he  is  mine  only 
child.  This  reason  which  the  father 
gives  is  recorded  only  by  Luke.  The 
agony  and  the  earnestness  of  the  father 
were,  therefore,  the  more  intense. 

39.  The  father  describes  the  terrible 
handling  of  the  child  by  the  demon. 
A  spirit.  Mark  (9  :  16,  25)  styles  it 
"  a  dumb  "  and  "  deaf  spirit."  In  Mat- 
thew (17  :  15)  the  child  is  described  as 
a  lunatic — that  is,  probably,  an  epilep- 
tic. He  was  possessed  with  a  demon 
which  caused  deafness,  dumbness,  and 
fits  of  epilepsy.  It  was  a  severe  and 
complicated  case.  His  dumbness  con- 
sisted in  his  inability  to  utter  articulate 
sounds.  Taketh  him,  seizes  him,  as 
if  to  destroy  him.  At  any  time  the  de- 
mon might  exert  his  frenzied  power 
upon  the  child,  producing  sudden  and 
violent  paroxysms.  And  he  sud* 
denly  crieth  out.  It  is  the  child  that 
cries  out  as  the  demon  seizes  him.  It, 
the  demon,  teareth  him,  throws  him 
into  convulsions.    That  he  foameth. 


226 


LUKE  IX. 


A.  D.  29, 


40  from  him.     And  I  besought  thy  disciples  to  cast  liim 

41  out ;  and  tliey  could  not.  And  Je-sus  answering  said, 
°  O  faithless  and  perverse  generation,  how  long  shall  I 
be  with  you,  and  suffer  you  ?     Bring  thy  son  hither. 

42  And  as  he  was  yet  a  coming,  the  devil  threw  him 
down  and  tare  him.  And  Jesus  rebuked  the  unclean 
spirit,  and  healed  the  child,  and  delivered  him  again 

43  to  his  father.  ^And  they  were  all  amazed  at  the 
mighty  power  of  God. 


'Dan.  32.  20;  Ps 
78. 6,  8,  22 ;  Johc 
20.  27;  Heb.  3. 
10. 


'Zee.  8.  6. 


Rather,  with  foaming.  The  child  was 
not  only  inwardly  racked  and  con- 
vulsed, but  he  foamed  at  the  mouth. 
Bruising  him,  doing  him  bodily  in- 
jury. Hardly  departeth  from  him, 
showing  the  reluctance  of  t';e  demon  to 
release  its  victim.  The  accounts  of  the 
three  evangelists  show  independence, 
but  no  real  discrepancy.  The  father, 
in  Matt.  17  :  15,  says,  "  for  ofttimes  he 
falleth  into  the  fire  and  oft  into  the 
water,"  and  in  Mark  9  :  18,  "  he  foameth, 
and  gnasheth  with  his  teeth,  and  pineth 
away."  The  three  descriptions  taken 
together  form  a  fearful  picture  of  the 
frenzied  paroxysms  which  were  added 
to  his  hi  hitual  dumbness. 

40.  I  fesought  thy  disciples.  The 
nine  aj  ostles,  since  Jesus  was  absent. 
They  «uld  not.  This  lack  of  power 
was  o^  Ing  to  their  weak  faith,  Matt. 
17  :  20  Jesus  had  given  them  power 
to  cas'  out  unclean  spirits  (ch.  6:7),  and 
doubt' ess  they  had  exercised  this  power, 
but  n'vw  they  falter,  and  the  enemies  of 
trutb  prevail.  TJie  three  most  favored 
apo?''es  were  also  with  Jesus,  and  this 
case  was  an  extreme  one.  Their  faith 
was  «ot  equal  to  the  exigency.  There  is 
sojT's  analogy  between  Israel  turning  to 
idolatry  while  Moses  was  absent  in  the 
mount  and  tlie  spiritual  weakness  of  the 
disciples  during  our  Lord's  absence  at 
his  transfiguration. 

41.  O  faithless  and  perverse 
generat/on.  Unbelieving  and  per- 
verted raco,  Deut.  32  :  5,  20.  That  gen- 
eration Si'oi  race  among  whom  Jesus 
was  laboimg  were  indeed  faithless  and 
led  astr?y  by  blind  guides.  The  scribes 
were  cavilling,  the  multitude  was  amaz- 
ed at  seeing  Jesus,  the  father  acknow- 
ledged the  weakness  of  his  faith  (^lark 
9  :  22,  24),  and  the  disciples  had  weak 
faith  or  no  faith  to  heal  this  one.  How 
.oug,  etc.  An  exclamation,  not  of  im- 
patience of  life  nor  of  continuance  with 
them,  but  of  holy  displeasure  at  their 


unbelief  and  hardness  of  heart.  Be 
with  you,  expressing  a  great  closeness, 
nearness  to  them.  Suffer  you.  Bear 
with  you,  exercising  patience  with  you 
in  your  unbelief.  Compare  Ex.  32  :  19, 
34.  How  great  the  unbelief  of  the 
people  in  view  of  the  time  he  had  been 
exercising  his  ministry  and  the  wonder- 
ful miracles  he  had  performed !  Com- 
pare John  14  :  9.  And  his  ministry  was 
drawing  to  a  close.  Bring  thy  son 
hither  unto  me.  There  is  power  in 
me  to  efiect  a  cure.  The  command  was 
adapted  to  awaken  and  strengthen  faith 
in  the  father. 

42.  The  order  of  Jesus  is  obeyed.  As 
he  was  yet  a  coming.  Mark  says, 
"they  brought  him."  He  was  very 
probably  carried,  several  being  required 
to  do  it.  Threw  him  down  and  tare 
him,  fearfully  convulsed  him,  but  not 
in  such  a  manner  as  to  do  him  injury. 
This  occurred,  Mark  tells  us,  upon  the 
boy  seeing  Jesus.  The  sight  of  Jesus 
arouses  the  infuriated  demon.  He  has 
great  wrath,  knowing  that  his  time  wa? 
short.  Rev.  12  :  12. 

Mark  (9 :  20-25)  gives  a  vivid  descrip- 
tion of  the  terrible  paroxysm  of  the 
child  and  the  conversation  of  Jesus 
with  the  father,  and  the  growing  faitii 
of  the  latter,  who  exclaimed,  "  I  be- 
lieve, help  thou  my  unbelief." 

Rebuked  the  spirit.  Bade  him 
come  out,  Mark  9  :  25.  Healed 
the  child,  by  a  simple  word  of  com- 
mand, thus  showing  his  absolute  power 
over  the  kingdom  of  darkness.  This 
was  especially  fitting,  as  his  disciples 
had  shown  such  weakness.  Mark  viv- 
idly describes  the  final  paroxysms  of 
the  child,  the  violent  departure  of  the 
demon,  leaving  him  as  one  dead,  and 
his  immediate  restoration.  Delivered 
him  again,  or  gave  Mm  back,  to  his 
father,  as  one  restored  to  the  family 
from  a  condition  as  good  as  lost  aud 
dead. 


A.  D.  20. 


LUKE  IX. 


227 


Jesus  the  second  time  announces  his  death. 

But  while  they  wondered  every  one  at  all  things 

•it\  which  Jesus  did,  he  said  unto  his  discij)les,  ''Let  these 

sayings  sink  down  intr  your  ears :  for  the  Son  of  man 

45  shall  be  delivered  into  the  hands  of  men.    ^But  they 

understood  not  this  saying,  and  it  was  hid  from  them, 

that  they  perceived  it  not:  and  they  feared  to  ask 

him  of  that  saying. 


«Mt.  17.  22;  Mk. 
9.31;  Mt.  16.21. 

y  ch.  2.  60 ;  18.  34 ; 
Mk.  9.  32 ;  John 
8.  27  ;  10.  6  ;  12. 
IG ;  14.  5-9. 


43.  The  effect  of  the  miracle  on  all 
present.  This  is  recorded  only  by  Luke. 
They  were  all  amazed,  especially 
the  multitude  ;  their  minds  were  struck 
with  astonishment.  At  the  mighty 
power,  greatness,  majesty,  of  God, 
which  was  thus  exhibited  by  this  mira- 
cle. Here,  as  elsewhere,  Luke  brings 
to  view  the  glory  of  God  in  the  Saviour's 
miracles,  ch.  6  :  26 ;  7  :  16.  For  com- 
ments on  the  rest  of  this  verse  see 
below. 

43-45.  Jesus  the  Second  Time 
Foretells  his  own  Death  and 
REStTRRECTiON.  Matt.  17  :  22,  23 ; 
Mark  9  :  30-32.  The  three  accounts 
show  independence  without  discrepancy. 
That  of  Mark  is  somewhat  the  fullest. 
Matthew  is  the  briefest ;  Luke  holds  a 
middle  place. 

43.  For  comments  on  the  first  part  of 
this  verse  see  above.  Mark  (9  :  30) 
relates  that  they  now  departed  from  the 
vicinity  of  Cffisarea  Philippi  and  passed 
through  Galilee.  Matthew  (17  :  22) 
speaks  of  Jesus  abiding  in  Galilee ;  and 
from  John  7  :  1-9  we  may  infer  that 
Jesus,  during  this  whole  period,  rather 
sought  retirement. 

While  they  wondered  every 
one,  spoken  of  the  multitude  specially, 
as  the  disciples  are  referred  to  in  the 
next  clause.  It  is  not  necessary  to  sup- 
pose the  multitude  present ;  the  feeling 
of  the  people  generally  is  describecL 
He  said  unto  his  disciples,  prob- 
ably the  twelve,  his  nearest  and  most 
confidential  followers,  whom  he  would 
specially  instruct  in  these  doctrines. 
Some  would  also  include  other  disciples 
in  Galilee,  from  whom  the  seventy  were 
selected.  But  the  privacy  of  the  journey 
and  the  nature  of  the  truths  taught 
limit  it  rather  to  the  apostles. 

44.  Let  these  sayings  sink  down, 
etc.  The  words  which  I  am  about  to 
s])eak,  let  them  be  lodged  permanently 
m  your  minds  and  hearts.     The  dis- 


ciples needed  to  be  prepared  for  the 
fiery  ordeal.  Besides  that,  they  may 
have  been  elated  with  the  wonderful 
miracles  which  he  did,  the  expectations 
of  Peter,  James,  and  John  aroused  by 
the  glories  of  the  transfiguration,  and 
all  by  the  promise  of  Jesus  in  ver.  27. 
Thus  they  have  been  expecting  a  speedy 
manifestation  of  Jesus  as  king.  They 
needed  again  to  be  taught  with  great 
emphasis  that  he  must  suffer.  For. 
The  solemn  announcement  which  this 
word  introduces  was  a  sufiicient  reason 
for  its  sinking  in  their  hearts.  The  Son 
of  man  shall  be  delivered,  betrayed 
by  Judas  and  given  up  by  the  Father  to 
men,  in  order  that  he  may  suffer  and 
die.  Acts  2  :  23.  The  divine  plan  of 
his  sufferings  and  death  had  formed 
the  topic  of  discourse  on  the  mount 
(ver.  31),  and  now  is  the  topic  to  his 
nearest  circle  of  disciples.  It  would 
seem  from  Luke  (ver.  43)  that  Jesus 
began  these  instructions  almost  imme- 
diately after  the  healing  of  the  lunatic 
child,  and  from  Matthew  and  Mark 
that  he  continued  these  instructions 
while  journeying  in  Galilee.  Jesus 
foretells  his  beti*ayal.  He  thus  imparts 
additional  information  to  what  he  had 
given  immediately  after  Peter's  con- 
fession, ver.  22.  He  was  delivered  up 
by  the  will  and  counsel  of  God,  and  he 
was  to  be  betrayed  into  the  hands 
of  men.  It  was  thus  not  a  repetition, 
but  a  gradual  increase  in  revealing  to 
his  disciples  the  facte  of  his  sufferings, 
Luke  omits  here  our  Lord's  reference  to 
his  resurrection,  which  occurs  in  the 
conversation  as  related  by  Matthew  and 
Mark. 

45.  They  understood  not  this 
saying.  Luke  explains  this  ignorance 
and  uncertainty  in  the  minds  of  the 
disciples  by  adding  it  was  hid  from 
them  that  they  perceived  it  not. 
That  expresses  not  the  result,  hut  pur- 
pose.   It  was  part  of  the  divine  plan 


228 


LUKE  IX. 


A.  D.  29. 


t/esMS  rebukes  the  disciples  for  ambition  and  censorious  zeal 

46  *Theu  there  arose  a  reasoning  among  tliem,  which 

47  of  them  should  be  greatest.     And  Jesus,  "perceiving 
the  thought  of  their  heart,  took  a  child,  and  set  him 

48  by  him,  and  said  unto  them,  ''Whosoever  shall  re- 


■Mt.  18.  1;  Mk.  ! 

;«. 

".ler.  17.  10. 

i>Mt.  10.40;  18.5; 
Mk.9.  37;  Johu 
VI.  44;  13.  20. 


that  they  should  not  yet  understand. 
It  is  not  difficult  to  conceive  how  they 
reasoned.  Jesus  often  spoke  in  parables 
find  figures  (John  16  :  25,  29),  and  it  was 
easy  to  understand  him  so  now.  Three 
of  the  disciples  had  seen  him  trans- 
figured, and  might  infer  that  it  was  not 
necessary  for  him  to  literally  die  and 
rise  in  order  to  enter  upon  his  full 
glory.  Jesus  had  taught  his  followers 
the  necessity  of  a  spiritual  crucifixion 
and  death  (vers.  23-25),  and  they  might 
infer  a  similar  meaning  was  to  be  given 
to  his  language  concerning  himself.  Yet 
they  were  i^erplexed,  and  so  troubled 
that  Matthew  (17  :  23)  says,  "  they  were 
exceeding  sorry."  "  Although  they 
were  familiar  with  the  doctrine  of 
atonement,  they  could  not  receive  the 
idea  that  the  Messiah  was  to  be  himself 
the  atoning  victim.  Other  devout  men 
felt  similar  difficulties;  see  Acts  8  : 
32-34." — Annotated  Paragi'aph  Bible. 
And  true  to  life  it  is  added  that  they 
feared  to  ask  him  of  that  saying, 
to  question  him  regarding  these  things, 
which  seemed  to  be  connected  with  his 
own  death.  There  is  a  natural  diffi- 
dence in  speaking  to  a  person  regarding 
near  -  approaching  death.  And  this 
diffidence  was  increased  to  fear  by  the 
awe-inspiring  presence  and  power  of 
Jesus. 

46-50.  Who  ake  Greatest  in 
Christ's  Kingdom.  Zeal  of  John, 
Matt.  18  :  1-5;  Mark  9  :  33-41.  Luke 
is  the  briefest.  Mark  is  the  fullest  and 
most  graphic.  Matthew,  however,  omits 
all  reference  to  the  zeal  of  John,  which 
Mark  and  Luke  record.  The  three 
accounts  show  the  diversity  of  inde- 
pendent narrators  with  no  real  discrep- 
ancy. 

46.  According  to  Matthew  (17  :  24-27), 
they  had  come  to  Capernaum,  where 
lesus  miraculously  provides  the  tribute 
money.  While  in  the  way  to  Caper- 
naum (Mark  9  :  33),  there  arose  a 
reasoning  among  them,  or  a  thought 
in  them,  the  same  word  being  used  as 
that  translated  thought  in  the  next 
verse.    The  word,  however,  means  dis- 


puting in  Phil.  2  :  14;  1  Tim.  2:8.  Its 
verb  in  JIark  9  :  33  means  to  reason, 
discuss.  The  clause  here  may  therefore 
be  translated,  There  arose  a  debate,  or  a 
dispute,  among  them.  This  was  but  the 
development  of  the  thought  within 
them.  Which  of  them  should  be 
the  greatest,  or,  more  exactly,  which 
of  them  was  greater  than  the  rest.  The 
Greek  comparative  here  is  equivalent 
to  the  English  superlative.  This  dis- 
pute shows  their  worldly  views  of  the 
Messiah's  kingdom — that  they  still  ex- 
pected his  earthly  kingdom  to  be  soon 
established,  and  that  those  who  were 
greatest  now  would  be  greatest  then. 
What  gave  rise  to  this  disputation  we 
are  not  told.  It  is  natural  to  refer  to 
Christ's  address  to  Peter  (Matt.  16  :  17- 
19),  and  to  the  privilege  accorded  the 
three  disciples  in  being  with  Jesus  on 
the  mount  of  transfiguration  and  at 
the  raising  of  the  daughter  of  Jairus. 
The  failure  of  the  nine  to  cast  out  the 
deaf  and  dumb  demon  from  the  child 
(ver.  40)  may  also  have  had  its  influ- 
ence. It  is  evident,  from  their  disputing 
the  point,  that  they  had  not  understood 
Jesus  on  any  occasion  as  pointing  out 
Peter,  or  any  other  disciple,  as  the 
greatest. 

47.  Jesus,  perceiving  the  thought 
of  their  heart,  and  the  reasoning 
which  arose  therefrom,  teaches  humility 
and  true  greatness  symbolically  by 
placing  a  child  in  their  midst.  Mark 
relates  that,  being  in  a  house,  Jesus 
asked  them  regarding  their  dispute,  and 
they  were  silent.  Then  he  took  a 
child,  or  having  laid  hold  of  a  child, 
and  set,  or  placed,  him  by  him;  and 
having  thus  treated  him  with  honor  and 
tenderness,  he  said  to  them,  ver.  48. 
There  is  an  interesting,  though  unrelia- 
ble, tradition  that  this  child  was  Igna- 
tius the  martyr,  pastor  of  Antioch  from 
about  A.  D.  68  to  107.  But  as  Jesus 
was  in  the  house,  possibly  of  Peter, 
and  the  child  was  doubtless  of  the 
household,  it  may  have  been  the  child 
of  Peter  or  of  one  of  the  other  apostles. 
48.    Whosoever    shall    receive. 


A.  D.  29. 


LUKE  IX. 


229 


ceive  this  child  in  my  name  receiveth  me  :  and  who- 
soever shall  receive  me  receiveth  him  that  sent  me : 

"for  he  that  is  least  among  you  all,  the  same  shall  be  '^^^\}\P''  ^^' 

great.  '    ' 

^  And  John  answered  and  said,  Master,  we  saw  one  *Mk-  9-  ss:  see 

casting  out  devils  in  thy  name  ;  and  we  forbad  him,  '""■  ^^'  ^'^" 
50  because  he  followeth  not  with  us.     And  Jesus  said 

unto  him,  Forbid  Am  not :  for  "he  that  is  not  against  *°^^  so-^i  Cor.^'2! 

us  is  for  us.  3.      ' 


49 


cordially  to  his  heart  and  fellowship. 
This  child,  one  of  these  spiritual, 
humble  ones ;  one  of  Christ's  little  ones, 
whether  a  child  in  yeai's  or  not.  The 
child  was  a  beautiful  symbol  of  the  true 
iisciple,  who  humbly,  submissively,  and 
confidently  yields  himself  up  to  the 
Saviour's  will,  guidance,  and  protection. 
And  it  must  be  received  in  my  name, 
on  account  of  me,  because  he  is  my 
disciple,  and  sustains  a  personal  relation 
to  me,  and  from  love  to  me.  Here  is 
the  reason  for  receiving  one  such  little 
one.  Receiveth  me,  in  one  of  these 
little  ones  as  my  representative.  Christ's 
disciples  are  his  representatives  and  one 
with  himself,  Matt.  10  :  40 ;  25  :  45.  He 
here  shows  their  nearness  to  himself 
and  the  honor  and  esteem  in  which  he 
holds  them.  And  he  traces  the  relation 
back  to  the  Father :  receiveth  him 
that  sent  me.  Jesus  uses  strong  lan- 
guage, since  he  is  not  only  sent  by  the 
Father,  but  is  in  his  divine  nature  one 
with  the  Father.  The  Father  is  espe- 
cially represented  in  him.  Jesus  thus 
taught  that  his  kingdom  was  spiritual, 
and  that  humility  and  a  child-like 
spirit  were  essential  to  true  greatness. 

49.  What  Jesus  had  said  respecting 
the  receiving  of  Christ's  little  ones,  and 
receiving  in  his  name,  led  John  to  refer 
to  a  recent  occurrence.  Having  found 
one  who  did  not  accompany  the  apostles 
casting  out  demons,  they  forbade  him. 
This  led  Jesus  to  reply,  disapproving 
their  conduct,  and  warning  them  against 
giving  offences.  Matthew  omits  refer- 
ence to  this  incident.  Luke  gives  it 
briefly,  but  omits  the  discourse  on 
offences. 

And  John  answered.  This  was 
the  resi:)onse  of  his  own  feelings  in  view 
of  what  Jesus  had  just  said.  The  cou- 
Bcience  of  John  was  aroused.  He  re- 
members how  they  had  hindered  one 
who  confessed  the  name  of  Jesus,  for 
20 


good  reasons,  as  he  then  thought,  but 
now  he  doubts  whether  they  did  right. 
They  saw  one  casting  out  demons  in 
thy  name,  claiming  to  do  it  by  thy 
authority,  and  uttering  thy  name  in 
doing  it.  It  appears  that  this  one  not 
merely  attemj)ted,  as  in  the  case  of  the 
sons  of  Sceva  {Acts  19  :  12-16),  but 
actually  cast  out  demons  in  the  name 
of  Jesus.  He  seems  to  have  been  a  fol- 
lower of  Jesus,  though  he  did  not  ac- 
company Jesus  and  the  twelve.  We 
forbade  him.  John  very  probably 
took  a  leading  part  in  this.  Compare 
the  proposal  of  James  and  John  in  re- 
gard to  the  village  of  the  Samaritans 
that  did  not  receive  Jesus,  ver.  54. 
Wlien  this  occurred  is  not  told  us. 
Because  he  followeth  not  with 
us,  not  of  our  company.  Having  been 
commissioned  and  empowered  to  cast 
out  demons  (Mark  6:7),  they  may  have 
regarded  the  privilege  as  exclusively 
theirs.  They  thought  it  wrong  for  one 
not  commissioned  by  Jesus  to  exercise 
the  power  in  his  name.  Compare  a 
similar  spirit  exercised  by  Joshua, 
Num.  11  :  26-30. 

50.  Jesus  in  his  answer  shows  that  the 
man  in  question  could  not  have  been 
o^^posed  to  him,  but  was  evidently  act- 
ing in  his  service  and  relying  upon  hisi 
power.  Forbid  him  not,  a  general 
direction.  Neither  forbid  him  nor  any 
other  one  in  a  similar  position.  Lange 
very  properly  observes  here  that  we 
should  distinguish  between  forbidding 
and  commanding.  They  are  not  to  for- 
bid such  as  seem  to  be  acting  in  the  ser- 
vice of  Jesus  irregulai'ly,  but  it  does  not 
follow  that  they  are  to  command  it.  For 
introduces  the  reason  by  a  short  prover- 
bial phrase.  In  his  kingdom  there  is  no 
neutrality  in  the  contest  between  God 
and  sin.  "He  that  is  not  with  me  is 
against  me  "  (Matt.  12  :  .SO) ;  and  so  he 
that  is  not  against  us('/"//)i.s  for  us 


230 


LUKE  IX. 


A.  D.  29. 


Jesus   leaves   Galilee  for  Jerusalem,  passing  through 

Samaria. 

51      And  it  came  to  pass,  when  the  time  was  come  that 


(ymo).  The  best  text  has  you.  Jesus  looks 
upon  his  disciples  as  his  future  repre- 
sentatives and  one  in  interest  with  him. 

At  this  point  Matthew  (18  :  15-35)  re- 
cords our  Lord's  discourse  on  offences, 
the  method  of  dealing  with  au  offend- 
ing brother,  and  the  parable  of  the  un- 
merciful servant. 

51-56.  Jesus  commences  a  Jour- 
ney TO  Jerusalem.  Probably  to  the 
feast  of  the  tabernacles,  which  in  the 
year  A.  D.  29  began  on  October  19.  A 
Samaritan  Village  refuses  to  re- 
ceive HIM,  John  7  :  2-10.  At  this 
point  Luke  enters  upon  a  new  portion 
of  his  narrative,  which  contains  much 
that  is  not  found  in  the  other  Gospels. 
On  account  of  its  few  notes  of  time  and 
place  and  the  similarity  of  ch.  11  :  14- 
36  with  incidents  related  by  Matthew 
and  Mark  at  an  earlier  period,  it  has 
been  regarded  as  one  of  the  most  diffi- 
cult portions  to  harmonize  and  bring 
into  a  chronological  arrangement.  Some 
have  regarded  the  task  as  simply  im- 
liossible.  Others  have  supposed  that 
Luke  from  this  point  to  ch.  18  :  15  has 
thrown  together  a  mass  of  discourses 
and  incidents  without  reference  to 
either  chronology  or  order.  But  such 
a  supposition  in  regard  to  one-third  of 
Luke's  Gospel  is  hardly  consistent  with 
the  accuracy,  research,  and  order  pro- 
]iosed  by  Luke  in  ch.  1  :  1-4.  With 
Ellicottand  some  others,  I  think  we  can 
find  order  and  connection,  though  little 
apparent  chronology.  And  why  not  ? 
Luke's  narrative  has  been  found  reg- 
ulai  and  orderly  thus  far  when  com- 
]iared  with  the  other  evangelists.  And 
so  also  from  ch.  18  :  15  the  same  order 
and  regularity  are  observable  on  a  like 
comparison.  Should  we  not,  therefore, 
expect  the  same  characteristics  in  this 
portion  of  Luke  which  are  peculiar  to 
him?  Most  assuredly.  And  this  is 
confirmed  by  a  careful  comparison  with 
the  Gospel  of  John.  During  the  last 
six  months  of  Christ's  ministrj'  John 
records  our  Lord's  journey  to  the  feast 
of  tabernacles  (John  7  :  10),  his  pres- 
ence at  the  least  of  dedication  (10  :  22), 
his  going  down  from  Perea  to  Bethany 
to  raise  Lazarus  (10  :  40-42;  11  :  1-17), 


and  his  final  journey  to  Jerusalem  from 
a  city  called  Ephraim,  11  :  54;  12  :  1. 
Now,  by  a  happy  coincidence,  we  find 
the  same  number  of  references  in  Luke 
— three  of  journeying  toward  Jerusa- 
lem and  one  of  being  near  Jerusalem. 
Thus,  beginning  with  the  last,  Luke  17  : 
11,  "  And  it  came  to  pass,  as  he  went  to 
Jerusalem,  that  he  passed  through  the 
midst  of  Samaria  and  Galilee,"  we  find 
it  coincides  well  with  John  11  :  54;  12  : 
1,  and  the  last  journey  of  the  other 
evangelists.  Proceeding  backward  we 
come  next  to  Luke  13 :  22, "  And  he  went 
through  the  cities  and  villages  teaching 
and  journeying  toward  Jerusalem," 
which  most  naturally  falls  in  with  the 
journey  from  Perea  to  Bethany,  John 
11  :  1-17.  Then,  next  previous  to  this, 
is  the  presence  of  Jesus  at  the  house  of 
Mary  and  Martha,  which  was  at  Beth- 
any, Luke  10  :  38-42.  This  points 
toward  the  feast  of  dedication  (John 
10  :  22)  and  the  probable  presence  of 
Jesus  iu  Judea  for  a  time  before  that 
event.  And  then  comes  the  journey 
related  in  this  section,  which  will 
coincide  with  that  to  the  feast  of  taber- 
nacles, John  7  :  10. 

Some  might  prefer  to  suppose  that 
Jesus  returned  to  Galilee  immediately 
after  the  feast  of  tabernacles,  and  that 
Luke  records  here  a  journey,  some- 
what protracted,  which  ended  at  Jerusa- 
lem at  the  feast  of  dedication.  This  ^s 
possible.  Yet  a  careful  examination  of 
John's  Gospel  leads  rather  to  the  con- 
clusion that  Jesus  remained  in  Judea 
during  the  two  months  between  the 
feast  of  tabernacles  and  that  of  dedica- 
tion. John  records  no  journey  to  the 
latter  feast,  but  only  our  Lord's  presence 
there.  His  presence  in  Judea  is  con- 
firmed not  only  by  Luke  10  :  38,  but 
also  by  such  passages  as  Luke  13  :  1. 
That  tnis  was  the  same  journey  as  that 
in  John  7  :  10  is  also  probable  from  the 
fact  that  the  shorter  route  through  Sa- 
maria harmonizes  with  the  late  time  of 
starting  and  the  privacy  of  that  journey. 
Even  the  sending  of  messengers  to  a 
city  of  the  Samaritans  to  make  ready 
for  him  is  not  inconsistent  with  this 
privacy,  for  it  may  have  been  in  a  mosJ 


A.  D.  29. 


LUKE   IX. 


231 


'he  should  be  received  up,  «he  steadfastly  set  his  face  'Mr. u.  19 ;  Act 

52  to  go  to  Jerusalem.     And  sent  messengers  before  his  »ig^5o.  5-9. 
face :  and  they  went  and  entered  into  a  village  of  the  ^  ^^^    j^^^ 

53  Samaritans,  to  make  ready  for  him.     And  ^  they  did      9.   ^    °  °    " 


quiet  and  careful  manner.  Jesus  had 
not  gone  up  to  the  feast  with  the  great 
com])anies  which  passed  through  Perea, 
but  now  afterward  hastens  with  the 
twelve  by  the  shortest  and  a  more 
retired  route ;  and  the  sending  of  mes- 
sengers i»ouId  tend  to  expedite  the 
journey. 

While  we  may  not  regard  this  as  our 
Lord's  final  departure  from  Galilee  (see 
vh.  17  :  11),  he  doubtless  now  left  it  as 
his  place  of  residence.  "  But  now  his 
earthly  home  (Capernaum)  is  to  receive 
him  no  more.  Six  months  of  anxious 
wandering  in  Judea  and  the  lands  on 
the  further  side  of  Jordan,  interruijted 
only  by  brief  sojourns  in  remote  frontier 
towns,  now  claim  our  attention  —  six 
months  of  ceaseless  activities  and  un- 
resting labor,  of  mighty  deeds  and 
momentous  teaching,  yet  six  months, 
if  not  of  actual  flight,  yet  of  ever- 
recurring  avoidance  of  implacable  and 
murderous  designs  that  were  now  fast 
approaching  their  appalling  and  im- 
pious climax." — Ellicott's  Life  of 
Christ,  pp.  218,  219. 

This  presence  of  Jesus  in  and  near 
Judea  for  the  six  months  preceding  his 
last  passover  would  naturally  tend  to 
hasten  the  foul  design  of  the  Jews. 
Had  it  not  been  for  this,  his  death 
might  have  been  delayed.  See  author's 
Harmony,  §§  97,  98,  and  introductory 
note  to  Part  Vl. 

51.  When  the  time  was  come, 
when  the  days  were  being  fulfilled,  or 
completed,  that  he  should  be  re- 
ceived up,  or  taken  up,  into  heaven, 
with  the  idea  of  this  being  done  through 
his  own  divine  power.  The  reference 
is  to  his  ascension.  This  was  through 
the  path  of  suifering,  death,  and  the 
resurrection.  Hence  the  phrase  at  least 
implies,  if  it  does  not  include,  his  death 
and  resurrection.  Jesus  had  in  view 
the  joy  that  was  set  before  him,  Heb. 
12  :  2.  The  last  period  of  our  Saviour's 
earthly  ministry  was  now  entered  upon, 
which  appropriately  began  with  the 
transfiguration  and  with  predictions  of 
his  death  and  resurrection,  and  culmi- 
nated in  his  ascensioj  (ch.  9  :  22,  31, 44; 


Mark  9  :  31),  and  which  was  throughout 
manifestly  a  season  of  preparation  for 
that  final  result.  The  language  is  thus 
in  perfect  harmony  with  the  view  that 
several  months  intervened  before  the 
cru3ifixion. 

He  steadfastly  set  his  face  to 
go  to  Jerusalem.  He  firmly  set  his 
face,  like  one  intently  fixing  his  gaze 
upon  an  object  toward  which  he  eagerly 
presses.  The  expression  denotes  a  firm, 
resolute  purpose.  This  was  necessary 
for  enduring  the  extreme  sufiering  be- 
fore him,  and  was  anticipatory  of  the 
glory  that  should  follow.  Ever  after 
this  till  his  work  is  accomplished  does 
he  make  Jerusalem  the  goal  toward 
which  he  journeys.  And  during  this 
whole  period  Luke  gives  no  account  of 
his  actual  arriving  there  except  the  one 
which  stands  at  the  end,  and  to  which 
all  the  previous  journeyings  were  but 
secondary  and  preparatory.  One  of  the 
objects  of  Luke  in  recording  this  firm 
determination  of  Jesus  in  going  up  to 
Jerusalem  was  to  introduce  the  incident 
that  follows. 

52.  And  sent  messengers.  Prob- 
ably some  of  the  twelve,  but  not  James 
and  John,  as  some  suppose,  for  they  are 
brought  into  view  as  another  party  and 
witnesses  of  the  treatment  which  Jesus 
and  his  messengers  received. 

Before  his  face.  In  advance  of 
him.  What  follows  shows  that  it  was 
into  Samaria.  Their  object  was  to  pro- 
vide lodging  and  entertamment  for  him. 
To  make    ready  for  him,   not  ti) 

E reach  the  gospel  and  prepare  the 
earts  of  the  people,  but  to  make  tho 
necessary  arrangements  of  hospitality. 
This  seems  evident  from  the  fact  that 
when  they  were  refused  they  went  to 
another  village. 

A  village,  an  un walled  town.  What 
village  is  of  course  unknown.  See  be- 
low. Samaritans.  Samaria  took  its 
name  from  its  capital  city,  Samaria. 
According  to  Josephus  (Jewish  War,  iii. 
3,  4),  it  lay  between  Judea  and  Galilee, 
commencing  in  the  north  at  a  village 
called  Ginea,  on  the  southern  border  of 
the  plain  of  Esdraelon,  and  extending 


232 


LUKE  IX. 


A.  D.  29 


not  receive  him,  because  his  face  was  as  though  he 

54  would  go  to   Jerusalem.      And  when   his   disciples 

James  and  John  saw  this,  they  said,  Lord,  wilt  thou 

that  we  command  fire  to  come  down  from  heaven. 


Houthward  to  the  toparchy  of  Acrabatha, 
in  the  lower  part  of  the  territory  of 
Ephraira.  This  Ginea,  or  En  Gannim 
(meaning  "  the  fountain  of  gardens"), 
has  been  very  properly  conjectured  as 
the  village  which  rejected  Jesus.  It 
was  the  first  Samaritan  village  at  which 
he  would  arrive  on  his  route. 

The  Samaritans  were  the  descendants 
of  heathen  colonists  from  Babylonia, 
Cuthah,  Ava,  Hamath,  and  Sei)harvaim, 
whom  Shalnianezer,  king  of  Assyria, 
sent  into  the  country  after  he  had  taken 
Samaria  and  carried  away  the  better 
portion  of  the  ten  tribes,  and  of  the 
remnant  of  Israelites  left  behind,  whom 
they  intermarried.  A  mixed  people  as 
well  as  a  mixed  religion  was  the  result, 
2  Kings  17  :  24-41.  On  the  return  of 
the  Jews  from  the  Babylonish  captivity 
the  Samaritans  requested  permission  to 
assist  them  in  rebuilding  the  temple. 
This  they  were  denied,  after  which  they 
opposed  the  Jews  and  greatly  retarded 
their  work,  Ezra  4:1-5;  Neh.  2  :  10, 
19 ;  4  :  1-3.  Later  still,  Manasseh,  son 
of  the  high  priest,  married  the  daughter 
of  Sanballat,  the  governor  of  Samaria, 
and  Nehemiah  would  not  allow  him  to 
perform  the  functions  of  the  priest's 
office,  but  drove  him  from  the  city, 
Neh.  13  :  28.  Accordingly,  the  Samar- 
itans, under  Sanballat,  reared  a  temple 
on  Mount  Gerizim,  and  Manasseh  acted 
there  as  high  priest.  This  served  to 
deepen  the  hatred  between  the  Jews 
and  the  Samaritans  and  render  it  per- 
petual, John  4:9;  8  :  48.  The  temple 
on  Moxmt  Gerizim  was  destroyed  by 
Hyrcanus  about  129  B.  C,  but  the  Sa- 
maritans still  regarded  the  place  as  sa- 
cred and  as  the  proper  place  of  national 
worship ;  John  4  :  20,  21.  They  rejected 
all  the  sacred  books  of  the  Jews  excejjt 
the  Pentateuch.  A  few  families  of  the 
Samaritans  now  remain  at  Nablous,  the 
ancient  Shechem.  They  have  a  very 
ancient  manuscrii^t  of  the  Pentateuch, 
are  strict  observers  of  the  law,  keeping 
the  Sabbath  and  the  ancient  festivals, 
and  are  expecting  the  Messiah. 

53.  They  did  not  receive  him,  to 
their  hospitality ;  did  not  furnish  lodg- 


ing and  food  for  hijn  and  his  company. 
The  reason:  because  his  face  was 
as  though,  etc.,  because  his  face  waj 
as  of  one  going  to  Jerusalem.  The  di- 
rection of  the  journey,  his  haste,  and 
his  manifest  and  resolute  purpose  would 
indicate  this,  and  especially  if  it  was  a 
time  of  one  of  Vhe  great  feasts  at  Jeru- 
salem. Then,  if  ever,  the  hatred  of  the 
Samaritans  would  show  itself,  for  the 
place  of  worship  (John  4  :  20)  was  a 
cardinal  point  of  dispute.  The  circum- 
stances Avould  indicate  that  one  of  the 
feasts  was  at  hand.  From  Josephus  we 
learn  that  the  Galileans  often  took  the 
direct  route  through  Samaria  to  the 
feast  at  Jerusalem,  and  that  on  one  oc- 
casion, when  going  to  a  feast,  certain 
Samaritans  of  Ginea  fought  with  them 
and  killed  many.  Ant.  xx.  6,  1 ;  Jewish 
War,  ii.  12,  3.  In  order  to  escape  an- 
noyances, the  Galileans  often  avoided 
Samaria  by  crossing  the  Jordan,  passing 
through  Perea,  and  going  to  Jerusalem 
by  the  way  of  Jericho. 

5t.  James  and  John.  See  on  ch. 
6  :  14.  Some  have  been  surprised  that 
one  of  so  mild  a  disposition  as  the  be- 
loved disciple  should  have  manifested 
such  a  spirit  and  made  such  a  proposi- 
tion as  that  recorded  here.  But  they 
mistake  the  temperament  of  the  two 
brothers.  It  was  John  who  with  Peter 
said  to  the  Jewish  rulers,  "  Whether  it 
be  right  in  the  sight  of  God  to  hearken 
unto  you  more  than  unto  God,  judge  ye. 
For  "we  cannot  but  speak  the  things 
which  we  have  seen  and  heard,"  Acts 
4  :  19,  20.  And  James  had  taken  such 
a  bold  and  prominent  stand  that  hewaa 
the  first  of  the  apostles  to  suffer  mar- 
tyrdom. Acts  12  :  2.  In  his  Epistles 
John  shows  that  he  was  a  man  of  strong 
convictions,  decided  statements,  and  o? 
prompt  and  earnest  action.  Jesus,  too, 
had  surnamed  these  two  brothers  Boan- 
erges, or  sons  of  thunder  (Mark  3  :  17), 
with  reference,  doubtless,  to  their  fer- 
vent and  zealous  spirit  and  their  great 
ministerial  power  as  preachers  of  the 
gospel. 

Lord,  wilt  thou  that  we  com- 
mand, etc.     The  form  of  the  question 


A..  D.  29. 


LUKE   IX. 


233 


55  and  consume  them,  even  as 'Elias  did?  But  he 
turned,  and  rebuked  them,  and  said,  *Ye  know  not 

^G  what  manner  of  spirit  ye  are  of.  For  'the  Son  of  man 
is  not  come  to  destroy  men's  lives,  but  to  save  thcin. 
■"  And  they  went  to  another  village. 


Tim.  1.  15.        ">  Mt.  5.  39 ;  Ro.  12.  18,  19  ;  1  Pet.  2.  21-23. 


2  Ki.  1.  10-14. 
kjer.  17.9;  Ro.ll. 
19-21;  Jam.  1. 
19,20;  3.  17,  18; 
1  Pet.  3.  9. 
Mt.  18.  11 ;  John 
3.  17 ;   12.  47  ;  1 


in  the  original  suggests  that  they  pro- 
posed it  as  worthy  of  consideration  and 
adoption.  Are  we  to  command,  etc.  In 
this  proposal  of  James  and  John  we  not 
only  see  indignation  against  such  treat- 
ment of  their  Master,  but  also  some 
manifestation  of  Jewish  feelings  toward 
Samaritans.  Tlie  fact  that  Samaritans 
had  done  this  made  these  brothers  the 
more  ready  to  present  their  proposal. 
Fire,  ...  as  Elias  [Elijah)  did. 
Having  recently  seen  Elijali  on  the 
mount,  they  were  reminded  of  what  he 
did  (2  Kings  1  :  10) ;  and  with  enlarged 
views  of  the  greatness  and  glory  of  Je- 
sus and  elated  with  their  own  peculiar 
privileges,  they  thought  that  these  un- 
believing and  inhospitable  Samaritans 
should  be  dealt  with  as  were  the  ancient 
Samarita.'.s  by  the  prophet  before  them. 
It  is  possible  also  that  they  may  have 
been  in  the  very  vicinity  where  this 
judicial  act  and  judgment  of  the  Lord 
through  the  prophet  was  performed. 
If  so,  the  associations  of  the  place  may 
have  helped  the  suggestion.  Shall 
we.  John  spoke  also  for  his  brethren. 
But  the  words,  as  Eiias  did,  are  omitted 
by  the  highest  critical  authorities.  Yet 
they  seem  perfectly  in  place  here. 

55.  He  turned,  short  or  suddenly, 
as  if  taken  by  surprise.  Jesus  seems  to 
have  been  a  little  in  advance,  and  his 
attention  may  have  been  taken  up  with 
the  Samaritans  and  the  messengers  he 
had  sent,  ver.  52.  Rebuked  them, 
John  and  the  disciples  who  shared  his 
indignation,  with  becoming  severity 
mingled  with  condescending  consider- 
ation. Ye  know  not,  etc.  Tischen- 
dorf  omits  all  of  this  verse  after  re- 
buked them,  according  to  many  of  the 
oldest  manuscripts,  regarding  it  as  an 
insertion  of  a  later  hand.  But  the 
words  are  found  in  the  Vulgate  and  in 
four  of  the  manuscripts  of  the  Itala 
version,  both  of  which  versions  were 
made  from  Greek  manuscripts  older 
than  any  that  now  exist.  They  are  also 
found  in  most  other  ancient  versions, 
and  are  quoted  by  early  Christian  wri- 


ters. The  Revised  version  puts  them  in 
the  niargin.  Perhaps  an  error  in  copy- 
ing ;  or  possibly  some  copyist,  regard- 
ing them  as  an  implication  on  Elijah, 
may  have  omitted  them. 

There  is  also  a  difference  of  view  in 
regard  to  the  form  of  the  sentence,  some 
taking  it  as  a  declarative  and  others  as 
an  inteiTOgative  sentence.  According 
to  the  first,  it  should  read.  Ye  kncnv  not 
of  what  spirit  ye  are;  instead  of  exhibit- 
ing my  spirit  and  that  of  the  gospel,  ye 
do  not  sufSciently  know  your  own 
hearts  nor  realize  that  personal  resei>t- 
ment  and  ostentation  are  largely  min- 
gled with  your  zeal  for  me.  You  there- 
fore lack  that  humility,  sympathy,  and 
self-sacrificing  love  which  belong  to  the 
true  spirit  of  my  gospel.  According  to 
the  second,  it  should  be  rendered,  Knaio 
ye  not  oj  what  spirit  ye  are  of? — that  ye 
are  not  of  the  fiery  and  judicial  spirit 
of  Elijah,  which  was  befitting  his  times 
and  the  old  dfispensation,  but  that  ye 
are  of  the  Holy  Spirit,  which  is  dove- 
like, gentle,  forgiving,  and  loving.  The 
first  view  seems  to  be  preferable,  gram- 
matically more  natural,  and  better  suit- 
ed to  the  connection.  Yet  there  is 
nothing  in  this  passage  condemnatory 
of  what  Elijah  did.  He  acted  as  a 
messenger  of  God.  "  The  few  cases  in 
which  God  has  seen  fit  to  vindicate  his 
power  and  justice  by  terrible  dispensa- 
tions of  Providence  are  eagerly  seized 
for  imitation  by  the  unhallowed  zeal  of 
bigotry  and  party  spirit.  But  this  is  as 
much  opposed  to  the  spirit  of  judicial 
holiness  which  animated  the  stern  Eli- 
jah as  i-  is  to  the  spirit  of  merciful 
forgiveness  Jesus  both  showed  and 
taught." — Annotated  Par.  Bible.  "  It 
is  very  interesting  to  remember  that 
this  same  John  came  down  to  Samaria 
(Acts  8  :  14-17)  with  Peter  to  confer  the 
gift  of  the  Holy  Spirit  on  the  Samari- 
tan believers." — Alford. 

56.  For  introduces  a  reason  for  his 
rebuke,  explaining  and  confirming  what 
he  had  said,  and  correcting  the  mistake 
into  which  John  and  the  other  disciples 


234 


LUKE  IX. 


A.  D.  29 


The  requirements  of  discipleship. 
fi7      "And  it  came  to  pass,  that,  as  they  went  in  the  way,   '^®<f  „o®'^-  ^*"  ' 
a  certain  man  said  unto  him.  Lord,  I  will  follow  thee      ^  ~    ' 


had  fallen.  The  Son  of  man.  See 
on  ch.  5  :  24.  Is  not  come  to  de- 
stroy, etc.,  not  for  judgment,  but  for 
mercy,  John  3  :  17 ;  5  :  45.  The  sen- 
tence, For  the  Son  of  man  came  not  to 
destroy  men's  lives,  but  to  save  them,  is 
not  found  in  the  oldest  manuscripts,  and 
is  omitted  by  most  of  the  highest  crit- 
ical authorities.  It  appears  to  have 
been  a  truth  often  uttered  by  our  Lord, 
and  may  have  been  written  by  some 
ancient  transcriber  upon  the  margin 
from  ch.  19  :  10;  Matt.  18  :  11,  and 
transferred  by  some  later  hand  into  the 
text  itself.  It  is,  however,  most  natural 
in  this  connection  and  in  perfect  har- 
mony with  the  words  and  spirit  of  the 
whole  passage. 

And  they  went,  etc.  Thus  Jesus 
follows  his  own  direction  which  he 
gave  to  the  twelve.  Matt.  10  :  14,  23. 
What  village  is  not  recorded,  but  one 
whose  inhabitants  were  more  noble  and 
where  Jesus  may  have  had  friends. 
Possibly  Sychar,  where  many  had  be- 
lieved on  him,  John  4  :  5,  39--42. 

57-62.  Concerning  Following 
Jesus.  The  Requikemen,ts  of  Dis- 
cipleship, Matt.  8  :  19-22.  Matthew 
gives  the  first  two  incidents  in  connec- 
tion with  stilling  the  tempest.  I  give 
the  preference  to  Luke's  order — (1)  be- 
cause he  professes  to  write  a  contin- 
uous narrative  (ch.  1 : 1-4) ;  (2)  Matthew, 
less  intent  on  writing  such  a  narrative, 
groups  discourses  and  events ;  (3)  the 
incidents  in  Matthew  occur  in  that  part 
of  the  Gospel  (chs.  8  and  9)  where  we 
have  the  plainest  indications  of  group- 
ing and  classifying.  There  can  be  no 
serious  objection,  however,  against  the 
supposition  that  the  first  incident  oc- 
curred twice,  and  that  Matthew  grouped 
with  it  the  second,  which  occurred  at  a 
later  date.  The  position  which  Luke 
gives  them  is  very  natural.  As  Jesus 
was  going  toward  Jerusalem  with  a 
resolution  that  might  be  felt,  it  was 
perfectly  natural  that  some  should  pro- 
pose discipleship,  and  it  was  also  fitting 
in  this  period  of  our  Lord's  ministry 
that  he  should  most  plainly  lay  down 
the  requirements  of  discipleship. 

The  following  remarks  of  Olshausen 


are  worthy  of  consideration :  "  In  Mat- 
thew a  portion  of  this  passage  stands 
amidst  a  collection  of  the  miracles  of 
Jesus,  and  consequently  in  a  less  appro- 
priate connection.  Nay,  in  the  account 
of  Matthew  there  is  wanting  that  very 
point  which  with  Luke  stands  prom- 
inently forth  as  the  connecting  link  of 
the  preceding  narrative ;  for  as  the  suf- 
ferings which  his  enemies  were  prepar- 
ing for  the  Saviour  had  been  there 
described,  so  the  following  history  states 
how  it  stood  between  those  friends  whose 
affections  his  appearance  and  his  words 
attracted.  One  portion  pressed  hastily 
forward,  but  a  single  word  as  to  the 
difficulties  caused  them  to  withdraw; 
another  portion  of  them  were  called  by 
the  Lord  himself,  but  their  anxiety  on 
the  subject  of  the  world  deterred  them 
from  at  once  embracing  the  call.  In 
Luke,  then,  we  are  not  to  overlook  the 
contrast  between  '  Some  one  said  t( 
him '  and  '  Jesus  said  to  another '  (ver 
59),  which  mark  the  several  positions 
of  Christ's  different  friends." 

57.  First  incident.  Self-denial  must 
be  expected  in  following  Jesus.  It 
came  to  pass,  that,  omitted  by  the 
highest  critical  authorities.  As  they 
went  in  the  way,  or  as  they  were 
going  in  the  way,  toward  Jerusalem.  A 
certain  man.  Matthew  says,  "a 
certain  scribe."  Lord,  acknowledg- 
ing his  authority  as  Teacher  and  Master. 

I  will  follow,  etc.  I  will  become 
thy  constant  attendant,  sharing  with 
you  toils,  dangers,  difliculties,  and  suc- 
cesses, everywhere  and  at  all  times. 
If  this  is  the  same  incident  as  that 
related  by  Matthew,  then  he  was  very 
probably  a  professed  disciple,  since 
Matthew  (8  :  21)  speaks  of  the  next 
person  as  "another  disciple."  Ife  re- 
garded Jesus  as  the  Messiah,  but,  like 
the  disciples  in  general,  had  wrong 
views  of  the  nature  of  Christ's  kingdom. 
He  expected  a  temporal  kingdom,  and 
would  naturally  expect,  as  one  of  the 
constant  attendants  of  Jesus  and  a 
preacher  of  the  glad  tidings,  to  share 
in  its  honors  and  triumphs.  Lange 
supposes  that  Matthew  here  rjlates  the 
calling  of  Judas  Iscariot. 


A.  D.  29. 


LUKE  IX. 


235 


58  whithersoever  thou  goest  And  Jesus  said  unto  him, 
Foxes  have  holes,  and  birds  of  the  air  have  nests ;  but 
the  Son  of  man  hath  not  where  to  lay  his  head. 

50  And  he  said  unto  another.  Follow  me.  But  he 
said,  Lord,  suffer  me  first  to  go  and  bury  my  father. 

60  Jesus  said  unto  him.  Let  the  dead  bury  their  dead : 
"but  go  thou  and  preach  the  kingdom  of  God. 


•  2  Tim.  2.  4  ;  4.  5. 


58.  The  reply  of  Jesus  corrects  this 
man's  false  expectation  of  comfort  and 
worldly  advantage  in  his  service  by 
showing  his  own  unsettled  and  home- 
less condition.  Jesus  does  not  forbid 
him,  but  rather  shows  him  that,  so  far 
from  expecting  worldly  emoluments, 
he  must  expect  to  be  a  sharer  in  his 
poverty  and  sufferings.  Jesus  would 
nave  him  count  the  cost.  It  does  not 
appear  upon  hearing  this  that  he  did 
follow  Jesus  as  a  constant  attendant. 
He  who  is  not  willing  to  give  up  all 
worldly  prospects  for  Jesus  is  not  fit 
to  be  a  minister  of  the  gospel.  The 
foxes  have  holes,  dens,  lurking- 
places,  and  the  birds  of  the  air 
have  nests,  dwelling-places.  Even 
wild  and  inferior  animals  have  their 
places  of  safety  and  abode,  but  I  am  a 
pilgrim,  without  property  and  without 
a  home.  The  Son  of  man.  See  on 
ch.  5  :  24. 

Hath  not  where  to  lay.  Destitute 
of  a  home  and  its  comforts.  In  follow- 
ing me,  therefore,  you  must  expect 
poverty  and  hardships.  Compare  Matt. 
8  :  19, 20. 

59.  Second  incident.  Jesus  must  be 
preferred  above  all.  The  former  ap- 
pears to  have  offered  his  services  in 
temporary  enthusiasm.  But  this  one 
receives  the  injunction  from  Jesus  him- 
self. Follow  me,  he  was  doubtless 
one  who  needed  encouragement  and 
earnest  pressing  home  of  duty.  He 
also  acknowledged  his  authority  as 
Lord,  Master  and  Teacher.  Suffer 
me.  Permit  me.  Tradition  makes 
the  latter  to  have  been  Philip.  But  he 
was  called  long  before,  John  1  :  43. 
It  could  be  he  only  on  the  supposition 
that  he  was  becoming  slack  in  the 
service  of  Jesus,  and  that  he  received 
the  commani  anew,  as  in  the  case  ol" 
Peter  (John  21  :  19),  "Follow  me." 
First  to  go  and  bury.  He  ijut  a 
condition  on  his  obeying  Christ's  com- 
mand, and  placed  his  duty  to  his  father 


before  duty  to  Jesus.  The  languag* 
implies  that  his  father  was  dead,  not, 
as  some  suppose,  that  he  should  wait 
till  his  aged  father  was  dead  and 
buried. 

60.  Jesus  did  not  grant  his  request. 
He  could  not  have  done  it  without 
acknowledging  that  this  man's  duty 
to  his  parent  was  more  important  than 
his  duty  to  Christ.  In  order  to  teach 
that  no  duty  arising  from  human  rela- 
tionship should  interfere  with  a  duty 
arising  from  a  positive  command  re- 
quiring immediate  obedience,  Jesus 
answers.  Let  the  dead  bury  their 
dead,  etc.  A  few  interpreters  take 
dead,  in  both  cases,  in  its  literal,  physi- 
cal sense.  Let  the  dead  bury  one  an- 
other, which  is  equivalent  to  their 
being  unburigd.  This  would  make  the 
words  of  Jesus  mean.  Better  let  your 
father  remain  unburied  than  not  to 
give  my  command  the  immediate  obe- 
dience required.  It  accords,  however, 
better  with  the  compassionate  spirit  of 
Jesus  to  suppose  that  he  meant  that 
there  were  others  to  bury  him.  The 
usual  interpretation  is  therefore  prefer- 
able, which  regards  the  word  dead  to 
be  used  in  two  senses,  the  first  spiritual, 
as  in  Rev.  3:1,  the  second  literal.  Let 
the  dead  in  trespasses  and  sins  bury 
their  kindred  and  friends  who  are  dead 
in  body.  As  if  Jesus  had  said,  Your 
father  has  other  children  and  friends, 
who  are  spiritually  dead  and  can  be  of 
no  service  in  my  kingdom;  let  them 
attend  to  his  burial.  You  have  an 
important  duty  to  perform,  higher  than 
any  human  obligation,  not  only  of  love 
to  me  and  of  discipleship,  but  of  the 
ministry.  Go  thou  and  preach  the 
kingdom  of  God.  This  latter  injunc- 
tion is  not  recorded  by  Matthew.  Jesus 
does  not  disregard  the  claims  of  filial 
duty.  He  himself  was  subject  to  his 
parents  in  childhood,  and  on  the  cross 

Erovided  a  home  for  his  mother.     But 
e  could  not  sanction  the  conduct  of 


236 


LUKE  IX. 


A.  D.  29. 


61  And  ano+her  also  said,  Lord,  p I  will  follow  thee;   "^^l^^^^^?-^", 
but  let  me  first  go  bid  tbeni  farewell,  which  are  at 

62  liome  at  my  house.  And  Jesus  said  unto  him,  ^  No 
man,  having  put  his  hand  to  the  plough,  and  looking 
back,  is  fit  for  the  kingdom  of  God. 


Ecc.  9.  10;  Mt, 
10.  37,  38. 
«ch.  17.  31,32;  P» 
78.  8,  9  ;  2  Tim. 
4.  10;  Heb.  10 
38. 


any  disciple  who  would  put  duty  to  a 
fellow-man  above  that  to  Christ  the 
lawgiver  of  his  people.  That  disciple 
was  proposing  a  wrong  principle,  and 
in  acting  upon  it  would  have  done  great 
injury  to  his  own  spirituality.  Com- 
pare the  law  of  the  Nazarite,  Num. 
6:7. 

61.  The  third  incident.  The  disciple 
must  not  look  back.  Lord,  I  Avill 
follow  thee.  We  are  not  informed 
whether  Jesus  had  previously  called 
him  or  not.  We  may  possibly  infer 
that  he  was  a  disciple  from  the  fact 
that  he,  like  the  others,  proposed  to 
follow  Jesus  as  a  constant  attendant. 
But  let  me  first  go  and  bid  them 
farewell.  Compare  Elisha's  request 
when  Elijah  called  him  from  the  plough, 
"Let  me,  I  pray  thee,  kiss  my  father 
and  my  mother,  and  then  I  will  follow 
thee,"  "l  Kings  19  :  20.  This  incident 
may  have  been  in  the  mind  of  this  man 
and  of  Jesus,  since  the  figure  of  the 
plough  and  of  ploughing  is  used  in 
the  next  verse. 

62.  But  while  the  request  of  Elisha 
was  granted  that  of  this  man  was  denied. 
The  reason  must  be  found  in  their  dif- 
ferent states  of  heart.  Elisha  Mas  firm 
and  determined ;  this  man  lacked  reso- 
lution, he  was  fickle  and  vacillating. 
Having  put  his  hand  to  the 
plough,  and  looking  back,  thus 
exhibiting  irresolution  and  indecision. 
The  ploughman  must  keep  his  eye  fixed 
upon  his  work  if  he  would  make  a  good 
furrow.  If  he  does  not,  his  work  will 
be  imperfect.  Especially  was  this  true 
with  the  light  plough  of  the  East, 
which  was  easily  overturned  and  needed 
a  watchful  eye  and  a  firm  and  steady 
hand.  "I  often  saw  the  peasants 
breaking  up  the  soil,  and  always  with 
a  plough  having  but  one  handle.  The 
fashion  of  it  recalled  to  my  mind  the 
manner  in  which  the  Saviour  expre.ssed 
himself  in  reference  to  the  inconstant, 
faithless  di.sciple  :  '  No  man,  having  put 
his  hand  to  the  plough,  and  looking 
back ,'  etc.  It  was  interesting  to  remark 
this   instance   of  exact  conformity  to 


Oriental  habits.  Had  the  plough  ir 
that  country  been  made  as  ours  is  made, 
the  language  would  have  been,  '  No 
man,  having  put  his  hands  to  the 
plough,'  etc.  A  learned  commentator 
uninformed  as  to  this  point  would  be 
apt  to  talk  of  a  grammatical  figure  here, 
of  an  exchange  of  the  plural  for  the 
singular,  for  the  sake  of  a  more  definite 
expression.  .  .  .  As  the  soil  is  generally 
thin  and  the  plough  is  so  light,  the 
machine  glides  rapidly  over  the  surface ; 
and  unless  the  laborer,  therefore,  keeps 
his  eye  fixed  on  it,  the  plough  is  liable 
to  slip  aside  without  breaking  up  the 
earth  at  all.  The  Saviour's  illustration 
implies  the  necessity  of  such  vigilance, 
and  is  founded  on  the  circumstance 
here  mentioned.  The  calling  of  the 
Christian  requires  singleness  of  aim, 
decision,  and  perseverance ;  and  he  who 
fails  to  exert  these  qualities,  though  he 
may  seem  to  have  taken  some  of  the 
first  steps  in  the  path  to  heaven,  will 
never  reach  that  blessed  world." — Dk. 
Hackett,  Illustrations  of  Scripture,  pp. 
162,  163. 

Is  fit,  literally,  well  placed,  icell 
ordered,  suited  for  the  service  of  the 
kingdom  of  God,  for  Christ's  king- 
dom, for  work  in  it,  and  for  proclaiming 
it.  On  kingdom  of  God,  see  on  ch.  4  : 
43.  It  was  by  such  a  winnowing  that 
our  Lord  selected  his  seventy. 

This  reply  of  our  Saviour  was  doubt- 
less an  adaptation  of  a  proverbial 
expression  to  the  point  in  hand.  Quota- 
tions have  been  made  from  heathen 
authors  similar  to  this.  Thus,  Hesiod, 
one  of  the  earliest  Greek  poets,  says, 
"Let  him  attend  his   charge,  and   carelu> 

trace 
The  straight-lined  furrow;   gaze  no   more 

about, 
But  keep  his  mind  intently  on  his  work." 

We  have  in  these  verses  three  classes 
of  persons,  and  our  Lord's  treatment  of 
them.  First,  the  enthusiastic,  impul- 
sive, and  .somewhat  unreflecting,  whom 
be  would  have  count  the  cost.  Second, 
the  procrastinating,  whom  he  would 
prompt  to  immediate  action.      Third, 


A.  D.  29. 


LUKE  IX. 


287 


the  vacillatin.!,',  upon  wlioiu  lie  ur<,'L's  au 
nnwiiveriiiL;  purpose  and  au  unreserved 
decision,  feomo,  going  beyond  tliis  sec- 
tion, find  a  fourth  character  iu  John. 
They  divide  and  designate  as  follows : 
The  choleric,  vera.  ,51-56;  the  sanguine, 
57,  58;  the  melancholic,  51),  60;  the 
phlegmatic,  61,  62.  It  is  often  con- 
venient to  make  such  distinctions, 
aJtliough  we  need  not  suppose  that  Luke 
had  precisely  this  purjiose  in  mind. 


Remaeks. 

1.  Christ  is  King  in  Ziou,  and  minis- 
ters are  his  messengers  and  derive  from 
him  whatever  authority  they  possess, 
ver.  1 ;  Mark  16  :  15-18. 

2.  Christ's  presence  and  jiower  attend 
his  servants,  ver.  2 ;  Matt.  28  :  20. 

3.  Ministers  of  the  gospel  should  go 
forth  to  their  work  trusting  in  Christ's 
wisdom  to  direct,  his  jjower  to  preserve, 
and  his  love  to  supply,  ver.  3;  1  Cor. 
9  :  8-11 ;  3  John  7. 

4.  Ministers  shoiild  bring  the  gospel 
into  the  family  and  strive  there  thor- 
oughly to  accomjjlish  their  work.  And 
Christians  should  practically  recognize 
the  fact  that  the  laborer  is  worthy  of 
his  hire,  ver.  4 ;  Acts  16  :  15 ;  2  Cor.  1 1 : 
7,  8 ;  3  John  8. 

5.  They  who  receive  not  Christ's  min- 
isters, withholding  from  them  the  wel- 
come of  their  hearts  and  the  sui)port 
that  is  their  due,  and  especially  those 
who  reject  their  message,  are  guilty  of 
great  sin  and  exposed  to  a  most  fearful 
judgment,  ver.  5 ;  Matt.  10  :  14,  15. 

6.  The  twelve  found  Christ's  promises 
verified  everywhere,  and  so  will  all  his 
servants,  ver.  6 ;  Acts  26  :  22 ;  1  Cor.  1 : 
21 ;  2  Cor.  12  :  8. 

7.  The  most  openly  wicked  often 
wonder  and  tremble  at  the  works  of 
Jesus,  ver.  7 ;  Isa.  57  :  20 ;  compare  Job 
15  :  20,  21. 

8.  How  manj  are  ready  to  give  Jesus 
an  honorable  position  and  character, 
but  would  withhold  from  him  divinity ! 
ver.  8. 

9.  In  Herod  we  see  the  power  of  con- 
science in  recalling  and  condemning  his 
sin  and  in  arousing  fear  and  producing 
remorse,  ver.  9;  Mark  6  :  20,  26.  In 
him  also  we  have  a  striking  example 
of  making  and  carrying  out  a  sinful 
oath  ■ 


"  U  is  a  groat  sin  fo  swear  unto  a  sin ; 
Jiut,  ^router  siu  to  keep  a  sinful  oath. 
Who  cau  be  bound  l)y  any  solemn  vow 
To  do  a  murderous  deed  '{" — 

Shakkspeakk,  2  Hannj  VI.,  v.  2. 

10.  Laborers  of  Christ  must  give  an 
account  to  him  of  what  they  have  done. 
Happy  are  they  who  receive  his  ap- 
proval and  at  last  are  invited  to  entei 
into  rest !  ver.  10 ;  Acts  20  :  24 ;  2  Cor. 

5  :  10;  Heb.  13  :  17. 

1 1.  "  Be  thankful  when  ordinances  art 
near,  and  follow  them  when  distant."— 
W.  H.  Van  Doren.  Ver  11;  Josh. 
3  :3. 

12.  How  often  do  we  fail  to  properly 
estimate  Christ's  power  and  grace  in 
either  our  worldly  or  spiritual  matters  1 
ver.  12  ;  Eph.  3  :  20. 

13.  God  uses  our  extremity  to  mani- 
fest his  power.  At  such  times  we  should 
manifest  our  faith  in  the  diligent  use 
of  proper  means  and  in  prayer  and  de- 
pendence on  him,  ver.  13;  Ex.  14  :  15; 
Deut.  33  :  25 ;  Ps.  37  :  3 ;  78  :  19 ;  Isa. 
33  :  16. 

14.  God  is  a  God  of  order.  Let  his 
people,  therefore,  do  all  things  decently 
and  in  order,  vers.  14,  15 ;  1  Cor.  14  : 
33,  40. 

15.  Jesus  has  by  example  taught  us 
to  give  thanks  whenever  we  eat,  ver. 
16;  Deut.  8  :  10;  Acts  27  :  35. 

16.  It  is  the  duty  of  ministers  to  feed 
the  spiritually  hungry  and  faint,  ver. 
16 ;  John  6  :  48,  58. 

17.  Jesus  fully  satisfies  every  spiritual 
want  of  the  soul,  ver.  17 ;  John  6  :  35 ; 
7  :  37,  38 ;  Matt.  5:6;  Rev.  7  :  16. 

IS.  Jesus  is  an  examjjle  of  prayer, 
Every  important  point  in  life  he  hal- 
lowed with  prayer,  ver.  18;  ch.  3  :  21; 

6  :  12,  etc. 

19.  It  is  not  enough  to  say  that  Christ 
was  a  great  Prophet;  we  must  also 
acknowledge  him  as  the  Messiah  and 
his  supreme  Sonshi}).  vers.  19,  20;  Ps. 
2:2;  Dan.  9  :  25 ;  John  17  :  3. 

20.  Except  we  believe  and  confess 
that  Jesus  Christ  is  the  Son  of  the 
living  God,  we  can  lay  no  claim  to 
discipleship,  ver.  20;  Rom.  10  :  9,  10; 
1  John  2  :  22,  23 ;  4  :  15 ;  5  :  10-12. 

21.  Men  were  unprepared  to  preacli 
or  to  hear  the  full  proclamation  of  the 
gospel  until  Christ  had  suffered  and 
risen  and  the  Holy  Spirit  had  come, 
ver.  21 ;  Eph.  4  :  7-13. 

22.  Except  Christ  had  suffered,  th« 
divine  plan  and  will  could   not  have 


238 


LUKE  IX. 


A.  D.  29. 


been  carried  out,  pro]>hecy  could  not 
have  been  fulfilled,  and  men  could  not 
have  been  saved,  ver.  22 ;  Luke  24  :  26. 

23.  Self-denial  is  inseparable  from 
true  Christian  discipleship,  ver.  23 ; 
Matt.  10  :  38;  Rom.  8:  13. 

24.  Religion  must  fully  engage  the 
powers  and  purposes  of  the  soul,   or 
we  are  lost  for  ever,  ver.  24;  ch.  14 
26-33. 

25.  The    soul    is    of  infinite    value 
Nothing     can     compensate     its     loss 
"Those  who  have   not  gained  Christ 
have  lost  all,"  ver.  25;  ch.  12  :  16-21 
Ps.  49  :  8 ;  Matt.  25  :  46. 

26.  The  treatment  wliich  men  give 
Christ,  his  doctrines,  and  his  cause  in 
this  world  shall  they  receive  from 
Christ  in  the  world  to  come,  ver.  26 ; 
Matt.  25  :  37-45. 

27.  "  It  is  an  unhapi^y  dying  when 
one  tastes  of  death  before  he  has  seen 
the  kingdom  of  God.  Salvation  is  cer- 
tainly very  often  nearer  to  us  than  we 
tliink,"  ver.  27 ;  Rom.  13  :  11. 

28.  Prayer  is  inseparably  connected 
with  the  pathway  to  glorv,  vers.  28,  29 ; 
Gen.  32  :  28;  James  4  :  8;  1  John  2:1. 

29.  If  Jesus  was  so  glorious  on  the 
earthly  mount,  what  must  he  be  on  the 
heavenly  !  ver.  29 ;  John  1  :  14 ;  17  :  5 ; 
Rev.  1:16;  Col.  3  :  4. 

30.  Through  Moses  and  Elijah  on  the 
mount  both  the  law  and  the  prophets 
honored  Christ,  ver.  30 ;  Acts  3  :  22-24. 

31.  Christ's  death  and  resurrection 
his  most  important  work  when  on 
earth  ;  Moses  and  Elijah  speak  not  of 
his  miracles  nor  of  his  teaching,  but  of 
his  departure,  ver.  31 ;  ch.  12  :  50 ;  John 
12  :  27. 

32.  Believers  in  their  present  state 
of  warfare  and  trial  are  permitted  to 
have  occasional  glimpses  of  the  future 
glory,  ver.  32 ;  John  17  :  22 ;  Eph.  2:6; 
2  Cor.  3  :  18. 

33.  If  it  was  good  to  be  on  the  mount, 
how  good  and  blessed  will  it  be  to 
dwell  with  Jesus  and  his  glorified  for 
ever!  ver.  33;  Rom.  8  :  18;  2  Cor.  4  : 
16-18;  5  :  1-4. 

34.  Though  so  ignorant,  weak,  and 
sinful  here,  we  can  safely  rest  on  Jesus, 
whom  God  presents  to  us  as  our  Saviour 
and  teacher,  vers.  34,  35 ;  Ps.  2  :  6,  7, 
12;  John  10  :  27,  28;  14:  6. 

35.  Christ  is  Lord  both  of  the  dead 
and  living,  vers.  35,  36 ;  Rom.  14  :  9 ; 
Rev.  1  :  18 ;  3  :  7. 


36.  The  law  and  the  prophets  gave 
way  to  our  great  Proj>het  and  Law- 
giver. Let  us  hear,  honor,  and  obey 
him,  vers.  35,  36 ;  Acts  3  :  22,  23 ;  1  Cor. 

11  :  1;  Gal.  1  :  8,  11,  12. 

37.  How  dependent  are  Christians  on 
Christ !  He  often  leaves  them  in  great 
straits  to  teaoh  them  their  great  need 
of  him,  vers.  37-40;  Matt.  14:28-31; 
John  15  :  5. 

38.  Parents  should  feel  a  deep  anxiety 
for  unconverted  children,  and  should 
earnestly  entreat  Christ  to  come  and 
save  them,  vers.  38,  39 ;  Eph.  6  :  4 ;  2 
Tim.  1  :  5. 

39.  The  faithful  labors  and  believing 
prayers  of  parents  for  their  children 
shall  not  be  in  vain,  vers.  38-41 ;  Gen. 
17  :  18-20;  James  5  :  16. 

40.  The  followers  of  Christ  are  often 
weak  and  put  to  shame  before  the 
world  because  of  their  unbelief,  ver. 
40;  Matt.  17  :  21, 

41.  Jesus  has  complete  power  over 
Satan  and  his  kingdom,  ver.  41 ;  ch.  10  : 
18 ;  1  John  3:8. 

42.  Excessive  manifestation  of  wick- 
edness and  of  the  devil's  power  often 
indicates  that  Christ  is  near  with  victory 
and  salvation,  ver.  42 ;  Rev.  12  :  12  ;  20  : 
7-10. 

43.  In  his  humiliation  Jesus  was 
often  exhibiting  the  evidences  of  his 
divinitv,  ver.  43 ;  Isa.  9  :  6 ;  2  Pet.  1  : 
16. 

44.  We  are  not  only  to  meditate  on 
the  glories  of  Jesus,  but  also  upon  his 
sufferings  and  death,  ver.  44 ;  2  Tim.  2  : 
8-12. 

45.  None  need  fear  to  ask  Jesus  for 
wisdom  and  guidance,  ver.  45;  James 
1:5. 

46.  Pride  and  ambition  and  seeking 
after  pre-eminence  are  alike  opposea 
to  the  will,  example,  and  teaching  of 
Jesus,  ver.  46 ;  Matt.  18  :  3,  4 ;  2  Co" 

12  :  7 ;  3  John  9. 

47.  Little  children  have  many  cha- 
racteristics worthy  of  study  and  imita- 
tion, ver.  47 ;  Ps.  131  :  1,  2;  Mark  10  : 
14,  15;  James  4  :  6,  10. 

48.  Christ  has  set  us  an  example  of 
humility,  condescension,  and  love  in 
making  the  least  and  the  feeblest  of  his 
people  representatives  of  himself,  ver. 
48 ;  Matt.  25  :  45. 

49.  Mere  party  zeal  is  opposed  to  the 
spirit  of  Christ.  To  forbid  any  to  do 
good  in  the  name  of  Jesus  is  to  disobey 


A.  D.  29. 


LUKE   X. 


23£ 


The  seventy  instructed  and  sent  forth. 
X.     AFTER    these   things   the   Lord   appointed   other 


him,  vers.  49,  50;  1  Cor.  1  :  11-15 ;  Phil. 
1  :  18. 

50.  There  caa  be  no  neutrality  of 
heart  in  Christ's  service,  ver.  50 ;  Matt. 
12  :  30. 

51.  "  If  travelling  toward  the  heaven- 
ly Jerusalem,  the  fear  of  death  should 
not  depress  us."— W.  H.  Van  Doren. 
Ver.  51;  Isa.  50  :  7-11;  Acts  20  :  24; 
Rom.  8  :  18. 

52.  Hospitality  is  a  Christian  duty, 
especially  to  Christ's  servants,  ver.  52 ; 
Heb.  13  :  2;  Gal.  6  :  10. 

53.  Beware  how  you  reject  Jesus 
through  erroneous  views  of  truth  or 
through  prejudice,  ver.  53 ;  Rev.  3  :  20. 

54.  Pride,  anger,  revenge,  and  perse- 
cution are  alike  opposeu  to  the  spirit 
of  the  gospel,  ver.  54 ;  Rom.  12  :  19- 
21. 

55.  Beware  how  you  through  zeal 
mistake  the  spirit  of  the  world  for  that 
of  Christ.  Never  do  that  for  religion 
which  is  contrary  to  religion,  ver.  55 ;  1 
Pet.  3  :  8,  9,  16-18. 

56.  Christ's  love  is  destructive  of 
selfishness,  ver.  56;  ch.  19  :  8-10. 

57.  How  sad  the  day  for  a  people  or 
for  an  individual  when  Christ  departs 
from  them !  ver.  56 ;  Hos.  9  :  12. 

58.  All  who  follow  Jesus  should 
count  the  cost.  They  must  be  willing, 
if  necessary,  like  him,  to  be  homeless, 
ver.  58 ;  ch.  14  :  27-33. 

59.  Duty  to  Christ  is  supreme.  No 
earthly  connections  or  engagements 
should  interfere  with  our  obedience  to 
him,  vers.  59,  60;  Matt.  10  :  37,  38;  2 
Tim.  4  :  10. 

60.  Christ  demands  a  deliberate  and 
unreserved  surrender.  He  who  would 
follow  him  must  follow  him  wholly  or 
not  at  all,  vers.  61, 62 ;  ch.  17  :  32 ;  Matt. 
10  :  22 ;  James  1  :  12. 


CHAPTER  X. 

In  this  chapter  Luke  relates  the  ap- 
pointment and  commission  of  the 
seventy  (vers.  1-16);  their  return,  and 
Christ's  words  of  warning,  gratitude, 
and  blessing  (17-24);  his  reply  to  a 
certain  lawyer,  and  the  parable  of  the 
good  Samaritan  (25-37) ;  and  his  visit 


at  the  house  of  Martha  and  Mary,  38- 
42. 

1-16.  The  Seventy  Appointed, 
Instructed,  and  sent  Forth.  Woes 
upon  the  unbelieving  cities  of  Galilee. 
Compare  the  sending  out  of  the  twelve, 
ch.  9  :  1-5.  The  instructions  to  the 
seventy  are  similar  to  the  first  portion 
of  those  previously  given  to  the  twelve. 
Matt.  10  :  5-15.  The  difference  between 
the  two  seems  to  be  that  the  seventy  are 
addressed  with  more  special  reference  to 
a  present  emergency  and  a  present 
duty,  while  that  to  the  twelve  includes 
also  future  emergencies,  duties,  dan- 
gers, and  work.  Why  Luke  alone  gives 
this  account  may  be  explained  by  the 
facts  that  he  alone  of  the  first  three 
evangelists  relates  this  portion  of 
Christ's  ministry,  and  that  John's 
Gospel  is  supplemental. 

It  has  been  very  common  to  suppose 
that  Jesus  sent  forth  the  seventy  from 
Capernaum.  But  of  this  there  is  no 
proof.  Indeed,  the  narrative  most  dis- 
tinctly affirms  that  it  was  after  Jesus 
had  left  Galilee  for  Jerusalem,  ver.  1 
compared  with  ch.  9  :  51-56.  They 
may  have  been  commissioned  while  he 
was  yet  in  Samaria  or  upon  entering 
into  Judea.  But  if  this  journey  to 
Jerusalem  was,  as  we  have  supposed, 
to  the  feast  of  tabernacles  (see  on  ch. 
9  :  51-56),  then  the  sending  forth  of  the 
seventy  more  probably  occurred  after 
our  Saviour's  arrival  at  Jerusalem ;  for 
he  went  up  hastily  and  privately  to  the 
feast,  John  7  :  10,  14.  We  can  hardly 
suppose  that  Jesus  could  have  had  the 
time  to  commission  and  instruct  the 
seventy  on  the  way,  or  that  there  could 
have  been  so  large  a  company  as 
eighty-two  persons,  for  the  twelve  were 
with  him.  Luke's  narrative  seems 
also  to  place  it  after  that  journey.  This 
harmonizes  also  with  the  rabbinical 
tradition  that  at  the  feast  of  the 
tabernacles  sacrifices  were  offered  for 
the  seventy  nations  of  the  heathen 
world. 

If  this  was  so,  then  the  mission  of  the 
seventy  immediately  after  the  feast  ap- 
pears to  be  symbolical  of  the  gospel  as 
designed  for  the  whole  world,  and  the 
relation  of  this  account  by  Luke  is  ir 


240 


LUKE  X. 


A.  D.  29. 


'seventy  also,  aud  'sent  them  two  and  two  before  his   'Num.  ii.  16. 
face  iuto  every  city  and  phice,  whither  he  himself  '  M*- 10- 1 :  Mk.  e 
would  come. 
2      Therefore  said  he  unto  them,  'The  harvest  truly  is   'Mt-_9^37,38;  Johu 
great,  but  the  laborers  are  few:  "pray  ye  therefore   «2Thea.  3.  i. 


keeping  with  the  universal  design  of 
this  Gospel. 

1.  After  these  things,  which  are 
narrated  in  the  latter  portion  of  the 
preceding  chapter.  This  opens  an  ac- 
ctiunt  of  new  events,  and  very  naturally 
refers  to  those  which  occurred  after  the 
journey  just  referred  to,  ch.  9  :  51-5(3. 
By  comparing  the  seventh  and  eighth 
chapters  of  John  we  learn  that  Jesus 
arrived  at  the  temple  and  tauglit  about 
the  middle  of  the  feast,  and  that  he 
was  still  teaching  upon  the  last  day  of 
the  feast  (John  7  :  37),  which  occurred 
in  the  year  A.  D.  29,  on  October  26. 
The  break  in  Luke's  narrative  between 
the  ninth  and  tenth  chapters  seems  to 
be  a  fitting  phice  for  this  account  of 
John.  Compare  author's  Harmony, 
§?  99,  100,  101,  and  102. 

It  would  seem,  therefore,  very  prob- 
able that  at  the  close  of  the  feast  the 
liOrd  appointed  other  .seventy 
also.  Rather,  appoinled  also  seventy 
others.  This  has  reference  to  the  fact 
tliat  Jesus  had  previously  sent  forth 
the  twelve,  ch.  9  :  1-6.  It  could  hardly 
refer,  as  some  suppose,  to  the  mes- 
sengers sent  to  provide  hospitality  in  a 
certain  Samaritan  village  (ch.  9  :  52) ; 
for  the  seventy  were  to  preach  the 
gospel,  and  are  similarly  instructed  to 
the  twelve.  Notice  that  Luke  here 
terms  Jesus  Lord,  as  befitting  the  act 
that  he  was  doing.  See  on  ch.  7  :  13. 
As  their  Lord  and  Master  he  appointed 
them.  Why  he  appointed  seventy  has 
been  variously  explained.  It  was  a 
sacred  number,  like  seven  and  twelve, 
which  it  has  pleased  God  to  use.  Thus 
there  were  seventy  elders  whom  God 
made  partakers  of  "the  spirit  that  was  in 
Moses,  Ex.  24  :  1;  Num.  11  :  16,  17. 
So  also  the  Jews  divided  the  heathen 
world  into  seventy  nations,  for  whom 
sacrifices  are  said  to  have  been  offered 
at  the  feast  of  tabernacles.  See  above. 
Who  they  were  is  not  recorded  any- 
where in  the  New  Testament.  Tradi- 
tion mentions  many  names,  some  of 
which  are  very  improbable,  but  others, 
such  as  Matthias,  Barnabas,  Mark,  and 


Luke,  were  possibly  among  them.  Some 
ancient  manuscripts  read  seventy-two, 
which  was  probably  a  correction  ti> 
agree  with  the  number  of  the  San- 
hedrim, which  was  sometimes  said  to 
consist  of  seventy-two,  at  other  timeb 
of  seventy-one,  and,  in  round  numbers, 
of  seventy. 

Sent  them  two  by  two,  as  the 
twelve  before  them,  Mark  6  :  7.  They 
were  sent  forth  in  pairs  for  mutual  con- 
sultation and  assistance,  for  showing 
their  agreement  in  doctrine,  and  for  the 
confirmation  of  their  testimony,  as  in 
the  mouth  of  two  witnesses  every  word 
might  be  established.  Matt.  18  :  16.  It 
is  worthy  of  notice  that  while  the  twelve 
were  limited  in  their  mission  to  the  Jews, 
the  seventy  were  sent  forth  without  any 
such  limitation.  Before  his  face.  In 
advance  of  him  or  before  him.  Into 
every  city  and  place.  Where  we 
are  not  informed,  except  by  the  addi- 
tional clause,  whither  he  himself 
would  come.  Rather,  was  about  to 
come,  if  time  and  duties  permitted. 
During  the  seven  weeks  between  the 
feast  of  tabernacles  and  the  feast  of 
dedication  Jesus  very  likely  remained 
in  Judea,  since  John  makes  no  mention 
of  his  going  elsewhere.  The  narrative 
which  follows  also  favors  this  supposi- 
tion. After  the  feast  of  dedication  he 
went  iuto  Perea  and  there  abode,  John 
10  :  40.  AVe  may  therefore  conclude 
that  the  seventy  visited  different  parta 
of  Judea  and  Perea. 

2.  The  instructions  to  the  seventy. 
This  discourse  is  similar  to  that  to  the 
twelve  (Matt.  10  :  5  fi".),  yet  not  the 
.same ;  so  Luke's  sermon  on  the  plain 
(ch.  6  :  20  ff.)  is  similar  to  Matthew's 
sermon  on  tlie  mount,  but  not  the  same. 
Therefore.  According  to  the  highest 
critical  authorities.  And  he  said  to  than. 
He  proceeds  to  give  a  reason  for  sending 
forth  this  large  band  of  laborers — the 
need  and  opportunity  of  preaching  the 
gospel.  The  harvest  truly  is  great, 
but  the  laborers  are  few.  They  are 
too  few  to  gather  it.  What  will  it  avail, 
then,  if  there  are  not  enough  to  reap  it  7 


A..  D.  29. 


LUKE  X. 


241 


the  Lord  of  the  harvest,  that  he  would  send  forth 

3  laborers  into  his  harvest.     Go  your  ways:  *  behold,  I  "Mt.  lo.  i6. 

4  send  you  forth  as  lambs  among  wolves.    ^  Carry  nei-  ^  V  lo  •  Mk^e!  8.*^ 
ther  purse,  nor  scrip,  nor  shoes  :  and  *  salute  no  man  ■  2  ki.  4.  29.' 


There  are  vast  multitudes  who  need  the 
gospel,  but  how  few  the  preachers !  Je- 
sus before  this  addressed  the  same  lan- 
guage to  his  disciples  after  tlie  apostles 
had  already  been  chosen,  Matt.  9  : 
37,  38. 

But  how  shall  this  great  want  be 
supplied?  How  shall  this  vast  harvest 
be  garnered?  By  prayer  for  laborers 
to  the  Lord  of  the  harvest.  Christ 
is  the  Lord  of  the  harvest,  eh.  10  :  1 ; 
13  :  37.  He  is  God  manifested  in  the 
flesh.  Thus,  while  he  spoke  of  God,  aud 
was  so  understood  by  his  disciples,  he 
also  spoke  of  himself.  They  afterward, 
when  they  were  enlightened,  so  under- 
stood it,  John  20  :  21;  Eph.  4:  11-15. 
The  harvest  primarily  referred  to  the 
multitude  before  him,  but  in  its  wider 
sense  it  included  the  whole  world. 
Send  forth  expresses  an  earnest  and 
urgent  sending  forth  of  laborers.  Pray 
that  the  Lord  of  the  harvest  will,  by  the 
power  of  his  Spirit,  impel  and  urge  forth 
laborers,  so  overcoming  their  natural 
unwillingness  to  engage  in  such  a  work, 
and  so  laying  upon  them  the  duty  and 
the  necessity,  that  they  shall  go  forth 
feeling  and  saying,  "Woe  is  me  if  I 
preach  not  the  gospel,"  1  Cor.  9  :  16. 

3.  Go  your  ways.  Depart  to  your 
work  and  to  the  places  where  you  are 
to  preach  the  gospel.  Behold,  I  send 
you  forth.  Send  you  forth  is  the  verb 
from  which  apostle  is  derived.  Apostles 
were  literally  persons  sent  forth.  The 
seventy  were  sent  forth  on  a  similar 
mission.  They,  however,  did  not  con- 
stitute a  separate  order,  like  the  apostles, 
ch.  6  :  13;  Matt.  10  :  2. 

As  lambs  among  wolves.  Lambs 
aud  wolves  arc  natural  enemies ;  the 
one  is  innocent  and  defenceless,  the 
other  malicious  and  cruel.  The  seventy 
were  indeed  lambs  of  "  the  good  Shep- 
herd" (John  10  :  11),  precious  and  val- 
uable to  him  who  sent  them  forth.  The 
figure  gives  an  impressive  image  of 
ihem  as  Christ's  precious  ones,  meek 
and  innocent,  unarmed  and  defenceless, 
in  the  midst  of  cruel  foes.  Compare 
Matt.  10  :  16,  where  this  declaration  is 
found  in  the  second  division  of  the  dis- 
21 


course  and  Jesus  uses  the  word  sheep 
instead  of  lambs.  It  is  very  possible 
that  the  position  and  the  word  here 
used  are  siguificant.  In  this  last  period 
of  our  Saviour's  ministry  there  were 
greater  dangers,  and  the  seventy  were 
less  highly  favored  than  the  apostles. 
Hence  it  was  fitting  that  these  dangers 
should  be  made  emphatic  by  this  dec- 
laration at  the  opening  of  their  com- 
mission, and  that  they  should  realize 
their  proper  characters  and  their  simple 
and  defenceless  condition  so  clearly  ex- 
pressed by  the  word  lambs.  And  espe- 
cially so  as  Jesus  does  not  add,  "  Be  ye 
therefore  wise  as  serpents  and  harmless 
as  doves." 

4.  The  provision  for  their  journey. 
They  are  to  rely  upon  God  for  their 
daily  supply.  Carry  neither  purse, 
bag  for  money;  nor  scrip,  bag  or 
sack  for  provisions  (see  note  on  ch.  9  : 
3) ;  nor  shoes,  sandals,  soles  fastened 
to  the  bottom  of  the  feet  with  straps 
passing  over  the  foot  and  ankle.  They 
were  to  have  no  extra  sandals  and  noth- 
ing to  encumber  them  in  their  journey 
or  to  prevent  desjjatch.  They  were  to 
go  just  as  they  were,  without  making 
preparation,  and  depend  on  the  hospital 
ity  of  the  country.  Compare  ch.  9  :  3. 
Salute  no  man,  etc.,  a  remarkable 
prohibition,  given  to  no  other  of  his  fol- 
lowers. Oriental  salutations  are  long 
and  tedious,  consuming  much  time. 
Many  mutual  inquiries  are  made  about 
their  name,  residence,  business,  etc. 
Olshausen  supposes  the  prohibition  to 
mean,  salute  no  one  to  gain  favor.  This 
is  forced  and  far-fetched.  It  rather 
means,  haste,  delay  not,  lose  no  time  in 
salutations.  It  was  exijected  that  every 
one  would  exchange  salutations,  except 
certain  persons  who  were  excused,  as 
mourners  for  the  dead  and  those  who 
fasted  for  rain.  By  withholding  salu- 
tations they  would  show  the  urgency 
of  their  business,  that  their  minds  were 
absorbed  with  it  and  intent  on  immedi- 
ately performing  it.  Compare  the  sim- 
ilar command  of  Elisha  to  Gehazi  indi- 
cating the  importance  and  haste  of  his 
business,  2  Kings  4  :  29.     "  Inferiors  re- 


242 


LUKE  X. 


A.  D.  29 


5  by  the  way.     "And  into  whatsoever  house  ye  enter, 

6  first  say,  ''Peace  he  to  this  house.  And  if  "the  sou  of 
peace  be  there,  your  peace  shall  rest  upon  it :  if  not, 

7  it  shall  turn  to  you  again.  *And  in  the  same  house 
remain,  "eating  and  drinking  such  things  as  they 
give :  for  'the  laborer  is  worthy  of  his  hire.  Go  not 
from  house  to  house. 

8  And  into  T\hatsoever  city  ye  enter,  and  they  receive 

9  you,  eat  ^such  things  as  are  set  before  you  :  ""and  heal 
the  sick  that  are  therein,  and  say  unto  them,  'The 

20;  10.7;  11.  11,  12;  23.  13;  25.  1, 


'Mt.  10.  12,  13. 

•>  1  Sam.  25.  6. 

"l  Sam.  25.  17;  \ 

Pet.  1. 14. 
4ch.  9.  4;  Mt.  10 

11. 
•  1  Cor.  10.  27. 
'Mt.  10.10;  1  Cor 

9.  4 ;  Gal.  6.  6 ;  1 

Tim.  5.  17,  18. 
1 1  Cor.  10.  »7. 
•"ch.  9.  2 
•ver.  11;  Mt.  3.  2; 

4.17;  5.3,10,  19, 
14. 


mained  standing  until  superiors  had 
passed  by."  —  Van  Oosterzee.  Dr. 
Jahn  says  that  Arabians  are  so  animat- 
ed on  meeting  friends  by  the  way  that 
they  will  repeat  no  less  than  ten  times 
the  ceremony  of  grasping  hands  and  kiss- 
ing and  the  inquiries  about  each  other's 
health.  That  Jesus  had  respect  to  the 
common  courtesies  of  life  is  evident 
from  the  next  verse. 

5.  In  this  verse  and  in  the  six  follow- 
ing, Jesus  gives  directions  as  to  their 
conduct  toward  the  people.  First  how 
to  enter  a  house.  Whatever  house  they 
should  happen  to  enter,  they  were  first 
to  utter  the  usual  salutation,  Peace 
be  to  this  house  (1  Sam.  2-5  :  6), 
which  was  both  a  prayer  and  a  blessing, 
and  which  indicated  the  benevolent  de- 
sign of  their  mission. 

6.  Where  to  abide  is  told  them  in  this 
and  the  next  verse.  If  the  son,  rather, 
a  son,  of  peace  be  there,  one  worthy 
of  peace  and  ready  to  receive  the  gos- 
pel or  glad  tidings  of  peace,  Phil.  4  :  7. 
Compare  the  opposite  characters,  chil- 
dren of  wrath,  Eph.  2  :  3.  Your  peace 
shall  rest  upon  it,  the  prayer  and 
blessing  of  your  salutation  shall  be  an- 
swered; they  shall  enjoy  the  peace  you 
invoke.  If  not,  if  there  be  not  a  son 
of  peace  there,  if  there  is  no  readiness 
to  receive  your  message,  it  shall  turn 
to  you  again,  your  blessing  shall  re- 
turn to  you,  and  you  shall  enjoy  the 
rich  reward  of  having  done  your  duty. 

7.  And  in  the  same  house,  rather, 
and  in  that  house,  where  there  is  a  son 
of  peace,  a  readiness  to  receive  the  gos- 
pel, remain,  till  your  mission  in  that 
place  is  fulfilled ;  and  be  not  fastidious 
about  your  entertainment,  but  receive 
what  is  set  before  you,  eating  and 
drinking  snch  things  as  they  give, 
gr,  more  literally,  what  things  are  with 


them,  and,  impliedly,  what  is  set  before 
you  by  them.  They  were  not  to  depart 
on  account  of  poverty  of  entertainment, 
nor  were  they  to  press  any  to  provide 
extra  entertainment  or  more  expensive 
than  they  could  afibrd,  but  by  their 
conduct  show  their  gratitude  for  their 
hospitality. 

The  reason  for  pursuing  this  course  is 
given:  for  the  laborer  is  worthy 
of  his  hire,  of  his  wages,  his  living. 
As  they  were  laboring  for  the  good  of 
those  to  whom  they  ministered,  it  was 
right  that  they  should  receive  from 
them  the  supply  of  their  temporary 
wants.    Compare  Rom.  15  :  27 ;  1  Cor. 

9  :  13,  14.  It  is  worthy  of  notice  that 
this  is  the  only  passage  in  the  Gospels 
quoted  in  the  Epistles.  See  1  Tim.  5  :  18, 
where  it  is  introduced  by  the  expression, 
"  The  Scripture  saith." 

The  preceding  injunction  is  further 
enforced.  Go  not  from  house  to 
house.  They  would  thus  be  easy  of 
access  and  more  efficient,  would  lose- 
no  time  in  accepting  entertainments  and 
feasts,  and  would  show  a  contented 
spirit  in  abiding  where  they  were, 
though  a  richer  hospitality  might  be 
offered  them. 

8.  W^hat  had  just  been  said  of  a  fam- 
ily is  now  said  of  a  city.  They  re- 
ceive you,  welcome  you  to  their  hos- 
pitality. 

9.  Heal  the  sick.  Healing  is  here 
placed  before  preaching,  an  emphatic 
intimation  of  the  importance  of  mira- 
cles to  them  as  the  evidence  of  the  di- 
vine authority  of  their  message.  Ye' 
that  miracles  \>ere  not  always  to  pre 
cede  preaching  is  evident  from   Matt. 

10  :  7,  8,  where,  in  the  instructions  to 
the  twelve,  preaching  is  placed  before 
healing.  The  twelve  were  also  com- 
manded to  "cleanse  the  lepers,  raise  th« 


A,  D.  29. 


LUKE  X. 


243 


10  kingdom  of  God  is  come  nigli  unto  you.  But  into 
Avhatsoever  city  ye  enter,  and  they  receive  you  not, 
go  your  ways  out  into  the  streets  of  the  same,  and  say, 

11  J  Even  the  very  dust  of  your  city,  which  cleaveth  on  ^'^'^•.^■.^i  ^^-  }^ 
us,  we  do  wipe  off  against  you:  notwithstanding  be      i^'e,  "'     '  ■* 
ye  sure  of  this,  that  the  kingdom  of  God  is  come 

12  nigh  unto  you.     But  I  say  unto  you,  that  ''it  shall  be   ^^^*-  ^O-  is;  Mk. 
more  tolerable  in  that  day  for  Sodom,  than  for  that      ^'  ^^' 

city. 

13  'Woe  unto  thee,  Chorazin  !  woe  unto  thee,  Beth-   iMt.  ii.  20,  21. 


dead,  and  cast  out  demons."  Yet  the 
seventy,  when  they  returned,  declared 
with  joy  that  even  the  demous  were 
aubject  to  them. 

They  were  to  say  to  them  that  were 
healed  and  to  the  people  of  that  city, 
The  kingdom  of  God,  the  adminis- 
tration of  the  Messiah,  the  gospel  dis- 
pensation (see  on  ch.  4  :  43),  is  come, 
or  has  come,  nigh  unto  you,  or  upon 
you,  with  the  idea  of  coming  down 
from  heaven  upon  men.  Prepare  your- 
selves, therefore,  to  receive  the  blessings 
of  the  Messiah  and  of  his  kingdom. 
Jesus  himself  was  about  to  follow  in 
many  of  these  places. 

10.  In  this  verse  and  the  next  Jesus 
tells  them  what  to  do  when  rejected. 
Receive  you  not.  Neither  welcome 
you  to  their  hospitality  nor  regard  your 
message.      The   streets.      The  com- 

{•aratively  broad  streets  or  avenues 
eading  out  of  the  city.  The  streets  of 
Oriental  cities  are  generally  narrow. 
And  say,  publicly. 

11.  Even  the  very  dust,  etc.  Even 
the  dust  that  cleaves  to  our  feet  from 
your  city.  We  Avipe  off.  See  note 
on  ch.  9  :  5. 

Notwithstanding,  be  ye  sure  of 
this,  know  this,  a  solemn  declaration 
that  the  blessing  of  the  Messiah  had 
been  offered,  that  the  kingdom  of 
God  is  come  nigh  unto  you, 
rather,  has  come  nigh.  Unto  you 
should  be  omitted,  according  to  the 
highest  critical  authorities,  thus  making 
their  leavetaking  the  more  solemn.  It 
has  come  near,  though  you  contemn  it, 
and  you  will  be  held  responsible  for 
it.  In  ver.  9  we  have  the  message  of 
mercy,  in  this  verse  a  message  of  con- 
demnation. 

12.  But  should  be  omitted.  More 
tolerable  for  Sodom.  There  will 
oe  degrees  of  punishment  accoj'ding  to 


the  degrees  of  guilt.  Sodom,  situated 
where  the  southern  portion  of  the  Dead 
Sea  now  is,  was  a  type  of  aggravated 
sins  (Gen.  13  :  13  ;  18  :  20;  Jude  7),  and 
of  terrible  retribution,  Deut.  29  :  23 ; 
Isa.  13  :  19;  Jer.  49  :  18;  Amos  4  :  11 ; 
2  Pet.  2  :  6.  Yet  their  doom  would  be 
less  dreadful  at  the  day  of  judgment 
than  that  of  those  who  should  reject 
the  gospel  message.  The  greater  the 
light,  the  greater  the  guilt  and  the 
greater  the  punishment.  The  doomed 
cities  of  the  plain  had  enjoyed  but  the 
dim  light  that  gleamed  from  the  preach- 
ing of  Lot ;  the  Jews  had  their  law,  their 
prophets,  John  the  Baptist,  and,  to  crown 
all,  the  preaching  of  Christ  and  his  apos- 
tles. In  rejecting  these  their  crime  was 
greater  than  that  of  the  worst  of  hea- 
then. In  that  day,  the  day  of  judge- 
ment. 

13.  In  this  verse  and  the  two  that 
follow  are  the  woes  which  Jesus  pro- 
nounced upon  the  highly  favored  but 
wicked  cities  of  Galilee,  where  he  had 
frequently  been  and  which  he  had  re- 
cently left,  no  more  to  reside  among 
them.  They  are  presented  as  examples 
of  cities  which  had  rejected  the  kingdom 
of  God,  and  which  should  therefore 
suifer  the  terrible  consequences.  The 
same  woes  are  found  in  Matt.  11  :  21. 
Wherefore,  some  have  supposed  that 
both  refer  to  this  time,  and  that  Mat- 
thew, from  his  habit  of  grouping  dis- 
courses and  events,  inserted  it  in  con- 
nection with  other  saymgs  at  an  earlier 
date.  But  there  is  nc  necessity  for  this 
supposition.  It  is  more  natural  to  sup- 
pose that  Jesus  repeated  this,  like  other 
weighty  sayings.  And  they  were  es- 
pecially appropriate  at  this  time.  The 
preceding  verse  is  certainly  repeated, 
having  been  uttered  before.  Matt.  10  ; 
15.  Why  not  this?  Compare  on  Matt 
11  :  20-24. 


244 


LUKE  X. 


A.D.  29 


saida!  "for  if  the  mighty  works  had  been  done  in 
Tyre  and  Sidon,  which  have  been  done  in  you,  they 
had  a  ^reat  while  ago  repented,  sitting  in  sackcloth 

14  and  asnes.     But  it  shall  be  more  tolerable  for  Tyre 

15  and  Sidon  at  the  judgment,  than  for  you.  "  And  thou, 
Capernaum,  Avhich  art  "exalted  to  heaven,  Pshalt  be 
thrust  down  to  hell. 


'  Eze.  3.  6. 


"  Mt.  11.  23. 

•  Ge.  11.4;  Deu.  I 

28;    Is.    14.    13 

Jer.  51.  53. 
pEze.  26.  20;   32 

18. 


Woe  unto  thee,  an  exclamation  of 
l)ity  and  indignation  betokening  coining 
calamity. 

Chorazin  was  a  city  only  known 
from  this  passage  and  from  Matt.  11  : 
21.  Jerome  informs  us  that  it  was  situ- 
ated on  the  shore  of  the  Sea  of  Galilee, 
two  miles  from  Capernaum.  Some  sup- 
pose it  to  bo  the  modern  7'ell  Hum,,  on 
the  north-west  shore  of  the  lake;  others 
suppose  it  to  be  the  modern  Ktiorazy, 
where  are  quite  extensive  ruins,  about 
two  miles  inland  from  Tell  Hum.  If 
Tell  H%t,m,  be  the  site  of  Capernaum, 
then  Khorazy  is  probably  the  site  of 
Chorazin.  But  if  Capernaum  was  at 
Khan  Minyah,  then  Chorazin  was  prob- 
ably at  Tell  Hum.  It  lias  been  sug- 
gested tliat  after  the  latter  was  destroy- 
ed on  the  exposed  coast  the  inhabitants 
retired  to  a  more  secure  spot,  carrying 
with  them  the  name  of  their  home.  See 
on  Capernaum,  ch.  4  :  31.  Bethsaida 
is  supposed  to  be  the  name  of  two 
towns,  one  on  the  ea.st  and  the  other 
on  the  west  of  the  lake.  The  name, 
wliich  means  a  house  of  fishing  or 
fishery,  could  easily  be  applied  to  more 
than  one  place,  especially  where  fish- 
ing was  so  common  a  business.  The 
Bethsaida  on  the  north-eastern  border 
of  the  lake  is  referred  to  in  Luke  9  : 
10  ;  Mark  6  :  32;  8  :  22.  The  one  men- 
tioned here  was  on  the  west  side,  near 
Capernaum,  the  birthplace  of  Andrew, 
Peter,  and  Philip.  See  also  John  1  : 
44;  12:  21. 

The  mighty  works.  Greek  du- 
namei^,  wonderful  works,  miracles,  the 
effect  of   supernatural  power.      Jesus 

Eerformed  many  miracles  of  which  we 
ave  no  special  account,  Matt.  4  :  24 ; 
8  :  16 ;  9  :  35. 

Tyre  aud  Sidon.  See  note  on  ch. 
6  :  17. 

A  great  while  ago.  In  ancient 
times.  The  inhabitants  of  those  ancient 
oities  would  have  repented,  and  thus 
would  have  e«;aped  the  fearful  judg- 


ment which  came  upon  them.  Sack- 
cloth aud  ashes.  It  Tas  customary 
in  the  East  for  mourners  to  wear  a  gar- 
ment of  coarse  black  cloth,  commonly 
made  of  hair,  designed  to  hang  on  the 
body  like  a  sack.  Gen.  37  :  34;  1  Kings 
21  :  27 ;  John  3:5.  To  sit  in  ashes 
was  a  token  of  grief  and  mourning 
(Job  2:8),  as  was  also  strewing  them 
upon  the  head,  2  Sam.  13  :  19.  These 
would  have  been  the  external  symbols 
of  their  sorrow  and  penitence,  John  3  :  8. 

14.  But.  Not  only  is  their  sin  less 
than  yours,  because  they  enjoyed  less 
light  and  fewer  advantages  than  you, 
but  also  at  the  day  of  judgment  their 
punishment  will  be  more  endurable 
than  yours. 

15.  Capernaum.  On  the  north- 
western coast  of  the  Sea  of  Galilee.  See 
on  ch.  4:31.  Exalted  to  beaven. 
Exalted  in  privilege  as  the  residence  of 
Christ.  The  Lord  from  heaven  ha,d  come 
and  dwelt  there,  thus  raising  it  in  honor 
and  privileges  to  the  very  heavens.  Matt. 
9  :  1.  Perhaps  its  situation  on  the  hill 
that  rises  from  the  plain  of  Geimesaret 
may  have  suggested  and  made  the  allu- 
sion the  more  striking.  Accoiding  to 
some  of  the  oldest  manuscripts,  this 
passage  should  read,  "And  thou,  Caper- 
naum, shalt  thou  be  exaltetl  to  beav«»n  ? 
thou  shalt  be  thrust  down  to  hell."  In 
view  of  the  distinction  and  the  privi- 
leges of  my  residence  in  thee  shalt  thou 
be  exalted  to  heaven  ?  Nay,  on  account 
of  thy  misimprovement  of  th(  m  thou 
shalt,  etc.  This  reading,  how  3ver,  is 
not  to  be  regarded  as  settled.  Hell. 
Not  Gehenna,  the  place  of  pun'shment 
for  the  wicked,  but  Hades,  the  f  bode  of 
the  dead,  the  world  of  departed  spirits, 
and  may  be  translated  the  unde"  world. 
On  Gehenna  see  ch.  12  :  5.  £  ides  in 
the  Greek  has  the  same  signific  vtion  aa 
Sheol  in  the  Hebrew,  both  repr  seating 
the  region  of  the  departed.  As  Vieol  in 
the  Old  Testament  is  represei  ted  fig- 
uratively as  beneath  (Isa.  14  : !- ;  E<ek 


A.  D.  29. 


LUKE   X. 


245 


16  "He  that  heareth  you  heareth  me:  and  'he  that  '^j[li,^'l-1.'l'.  V^v^: 
despiseth  you  despiseth  me ;  '  and  he  that  despiseth  y^  20.  '  **  ° 
me  despiseth  him  that  sent  me.  »i  Thes.  4.  8. 

•Joht.5.  23. 

The  refnrn  of  the  seventy. 

17  And  the  seventy  returned  again  with  joy,  saying, 


31  :  17  ,  Amos  9  :  2),  so  is  Hades  in  the 
New  Testament.  Thus  in  this  passage 
it  is  represented  as  the  depth  below  in 
contrast  to  heaven  as  the  height  above. 
Compare  Rom.  10:6,  7 ;  Phil.  2  :  10  ; 
Rev.  5  :  3,  13.  Under  world  thus  cor- 
responds with  the  scriptural  conception 
of  this  abode.  Hades  occurs  t^n  times 
in  the  New  Testament — namely,  Matt. 
11 :  23;  16 :  18;  Luke  10 :  15;  16 :  18; 
Acts  2  :  27,  31 ;  Rev.  1  :  18 ;  6:8;  20  : 
13,  14.  It  occurs  also  in  1  Cor.  13  :  55 
in  the  text  from  which  the  common  ver- 
sion was  translated,  and  is  there  ren- 
dered grave.  The  true  text  reads  death 
in  both  clauses  of  the  verse.  Heaven 
and  the  under  world  here  stand  in  con- 
trast, the  one  representing  height  of 
privileges  and  blessings,  and  the  other 
the  depth  of  woe  and  desolation. 

What  a  commentary  are  the  calam- 
ities whicli  came  upon  those  cities,  blot- 
ting out  their  existence  and  leaving 
nothing  but  solitary  wastes  to  this  day  ! 
"  And  the  very  generation  which  re- 
jected him  was  doomed  to  recall  in 
bitter  and  fruitless  agony  these  peace- 
ful, happy  days  of  the  Son  of  man. 
Thirty  years  had  barely  elapsed  when 
the  storm  of  Roman  invasion  burst  fu- 
riously over  that  smiling  land.  He  who 
will  may  read  in  the  Jewish  War  of 
Josephus  the  hideous  details  of  the 
slaughter  which  decimated  the  cities 
of  Galilee  and  wrung  from  the  historian 
the  repeated  confession  that '  it  was  cer- 
tainly God  who  brought  the  Romans  to 
punish  the  Galileans,'  and  exposed  the 
people  of  city  after  city  '  to  be  destroyed 
07  their  bloody  enemies.'  Immediately 
after  the  celebrated  passage  in  which 
he  describes  the  lake  and  plain  of  Gen- 
nesaret  as  '  the  ambition  of  nature '  fol- 
lows a  descrijition  of  that  terrible  sea- 
fight  on  these  bright  waters,  in  which 
the  number  of  slain,  including  those 
killed  in  the  city,  was  six  thousand  and 
five  hundred.  .  .  .  '  One  might  then,' 
continues  the  historian,  'see  the  lake 
bU  bloody  and  full  of  dead  bodies,  for 
not  one  of  them  escaped.    And  a  ter- 


rible stench  and  a  very  sad  sight  there 
was  on  the  following  day  over  that 
country;  for  as  for  the  shores,  they 
were  full  of  shipwrecks  and  of  dead 
bodies  all  swelled;  and  as  the  dead 
bodies  were  inflamed  by  the  sun  and 
putrefied,  they  corrupted  the  air  inso- 
much that  the  misery  was  not  only  an 
object  of  commiseration  to  the  Jews, 
but  even  to  those  that  hated  them  and 
had  been  the  authors  of  that  misery.' " 
— Dk.  Farkak,  Life  of  Christ,  vol.  ii., 
p.  101.  See  Joseph.  Jew.  War,  iii.  10, 
§9. 

16.  Christ's  disciples  are  his  repre- 
sentatives. A  vital  and  inseparable 
union  exists  between  him  and  his  fol- 
lowers. He  that  heareth  you  hear- 
eth me,  etc.  From  what  follows,  "  he 
that  heareth  me  heareth  him  that  sent 
me  "  is  implied.  You  are  my  represen- 
tatives, even  as  I  am  my  Father's  rep- 
resentative. He,  therefore,  that  receiv- 
eth  you,  not  merely  to  his  house  and 
board,  but  also  to  his  heart,  welcoming 
you  as  my  messengers,  and  consequently 
your  message,  heareth  both  me  and  my 
JFather.  What  honor  and  what  blessed- 
ness !  Matt.  25  :  34-40.  And  he  that 
despiseth  you,  etc.  Rather,  sets  at 
naught,  rejecteth  you  rejecteth  me,  etc. 

17-24.  The  Return  of  the  Sev- 
enty. Their  joy  and  our  Lord's  words 
of  warning,  gratitude,  and  blessing. 
Since  Luke  gives  the  account  of  their 
return  immediately  after  their  mission, 
it  is  natural  to  infer  that  they  were 
gone  but  a  few  days,  possibly  a  week 
or  two.  As  they  went  in  haste  and  in 
thirty-five  comjianies  (ver.  1),  they  could 
accomplish  much  in  a  short  time.  Jesus 
was  probably  at  Jerusalem  or  in  its  vi- 
cinity.    See  ver.  38. 

17.  Returned,  after  having  visited 
the  allotted  districts,  and  at  the  time 
which  had  probably  been  appointed. 
Again  should  be  omitted  as  unneces- 
sary. With  joy,  at  their  success  and 
their  miraculous  power  in  Christ's 
name.  Lord,  thus  recognizing  his  di- 
vine authority,  ver.  1.   Even  the  dev- 


246 


LUKE  X. 


A.  D.  29 


Lord,  even  the  devils  are  subject  unto  us  through  thy   •  John  15.  ii ;  Heh 

18  name.    And  he  said  unto  them,  " I  beheld  Satan  as      8"-/Rev. s-T;"!. 

19  lightning  fall  from  heaven.    Behold,  ^  I  give  unto  you      8,'9. 
power  to  tread  on  serpents  and  scorpions,  and  over    '  ^1' .^jjev' 2o'^i-3 


ils,  the  demons.  See  on  ch.  4  :  33.  Not 
only  did  they  heal  the  sick,  which  Je- 
sus commanded  them  to  do  (ver.  9),  but 
their  faith  was  so  active  and  strong  that 
they  cast  out  demons.  This  was  the 
more  remarkable,  as  even  nine  apostles 
had  some  time  before  this  been  baffled 
by  a  demon,  ch.  9  :  40.  They  rejoiced, 
therefore,  that  demons  were  subject 
unto  them,  or  subjected  to  them.  At 
the  same  time,  while  elated,  they  ac- 
knowledge the  source  of  their  power — 
through  thy  name,  in  thy  name,  in  thy 
authority  and  power,  and  jjervaded  by 
thy  influence.  There  is  great  sim- 
plicity and  honesty  in  their  conduct. 
Jesus",  however,  finds  it  necessary  to 
caution  and  instruct  them. 

18.  In  this  and  the  next  verse  Jesus  de- 
clares Satan's  fall  and  their  power. 
And  he  said  unto  them,  indicating 
that  what  they  had  reported  was  no 
surprise  to  him.  I  beheld,  /  was  he- 
holding,  a  vivid  expression  by  which 
Jesus  represents  himself  as  present  in 
the  past,  a  witness  of  the  event.  Sa- 
tan means  adversary,  the  Hebrew  name 
of  the  chief  or  prince  of  demons.  He 
is  here  presented  as  a  real  personal  being. 
See  on  ch.  4:2.  As  lightning,  bring- 
ing to  view  the  violence,  swiftness,  sud- 
denness, an,d  conspicuousuess  of  his 
fall.  It  may  also  be  expressive  of  the 
fact  that  he  was  once  an  angel  of  light. 
Fall,  or  fallen.  This  should  be  con- 
nected not  with  lightning,  but  with  Sa- 
tan. A  glance  into  the  past  and  a  pic- 
ture of  the  complete  overthrow  and 
subjugation  of  his  power  in  the  future. 
From  heaven,  as  lightning  from 
heaven,  denoting  the  greatness  of  the 
fall  and  the  complete  ruin  of  Satan. 
Compare  Isa.  14  :  12;  Zech.  9  :  14. 
What  is  the  meaning  of  this  very  re- 
markable expression  of  our  Saviour? 
Some,  as  Doddridge,  Alford,  and  others, 
refer  it  to  the  original  fall  of  Satan ; 
others  to  the  future  overthrow  of  Satan 
and  his  kingdom,  of  which  the  casting 
out  demons  was  the  prelude;  while  a 
few  would  limit  it  to  the  days  of  our 
Saviour,  and  to  the  overcoming  Satan 
»nd  his  power  in  resisting  his  tempta- 


tions, casting  out  demons,  and  in  the 
suflFerings  of  the  cross.  On  this  I  re- 
mark—(1)  We  natural  y  connect  this 
declaration  somewhat  vith  the  mission 
of  the  seventy,  and  the  fact  that  they 
had  announced,  "  Even  the  demons  are 
subject  to  us,"  and  hence  it  involves  the 
idea,  /  was  beholding,  or  /  already  be- 
held, when  ye  went  forth  on  your  mis- 
sion. (2)  Yet  the  exjjression  points  us 
back  into  the  past  and  forward  into  the 
future  to  a  thing  fully  accomplished.  It 
seems,  therefore,  better  to  refer  this  to  the 
whole  fall  of  Satan,  beginning  with  the 
time  when  he  lost  his  place  in  heaven  a« 
an  angel  of  light  and  extending  to  hi.*" 
final  and  complete  overthrow.  The  cast- 
ing out  of  demons  was  one  of  the  steps  in 
subjugating  him  and  an  evidence  of  his 
waning  power.  Hence  the  triumphant 
joy  of  the  seventy  was  caused  by  only 
a  small  part  of  the  great  victory.  Je- 
sus had  before  this  been  beholding, 
witnessing,  and  contemplating  the  down- 
fall of  the  prince  of  demons  and  the 
complete  and  final  overthrow  of  his 
dominion.  Compare  Isa.  14  :  9-15 ; 
John  12  :  31 ;  2  Pet.  2:4;  Jude  6 ;  Rev. 
9:1;  12  :  9 ;  20  :  2,  10. 

19.  The  power  which  they  had  should 
not  cease.  Jesus  gives  a  new  assurance, 
and  promises  them  exemption  from  per- 
sonal injury.  There  seems  to  be  an 
allusion  to  Ps.  91  :  13.  Compare  the 
promise  in  Mark  16  :  17.  Behold  in- 
troduces something  unexpected  and 
surprising.  I  give,  rather /AareyiVew, 
according  to  the  highest  critical  author- 
ities. It  is  an  abiding  fact.  Jesus,  too, 
is  the  author  of  this  power.  Matt.  28  : 
IS.  To  tread,  without  injury.  Ser- 
pents, poisonous  reptiles.  Scor- 
pions, large  insects,  somewhat  like  a 
small  lobster,  several  inches  long,  with 
a  poisonous  sting  at  the  extremity  of 
the  tail.  They  live  in  warm  climates 
and  arc  found  in  dry  and  dark  places, 
tinder  stones  and  in  ruins.  Their  sting 
is  often  very  painful  and  sometimes  at- 
tended with  alarming  symptoms.  That 
this  was  literally  fulfilled  we  may  infer 
from  Paul's  experience.  Acts  28  :  2-5. 
Serpents  and  scorpions  may  also  be  re- 


k.  D.  20. 


LUKE  X. 


247 


all  the  power  of  the  enemy :  ^  and  nothing  shall  by  any   '  Ro-  ^-  31--39. 
20  means  hurt  you.   Notwithstanding,  in  this  rejoice  not, 
that  the  spirits  are  subject  unto  you;  but  rather  re 
joice,  because  ^your  names  are  written  in  heaven. 


•  Ex.  32.  33  ;  Is.  4 
3  ;  lleb.  12.  23. 


garded  as  the    representatives  in  the 
animal  kingdom  of   the  kingdom  of 


darkness.  Compare  Gen.  3  :  15 ;  Rev. 
12  :  9;  Ezek.  2  :  6.  Hence  they  may 
be  here  figures  of  malignant  powers  of 
evil.  Thus  the  Lord  said  to  Paul  at 
Corinth,  "  Be  not  afraid,  hut  speak  and 
hold  not  thy  peace ;  for  I  am  with  thee, 
and  no  man  shall  set  on  thee  to  hurt 
thee,  for  I  have  much  people  in  this 
city,"  Acts  18  :  9,  10. 

And  over  all  the  power,  depends 
on  the  word  power  in  the  preceding 
clause,  and  may  be  thus  expressed : 
And  I  have  given  you  poivo',  or  author- 
ity, over  all  the  might  of  the  enemy,  of 
Satan,  the  adversary,  or  enemy.  "  The 
expression  originates  in  that  profound 
view  of  natural  life  pervading  all  Scrip- 
ture according  to  which  the  disorders 
of  sin  in  the  spiritual  world  express 
themselves  also  in  the  physical." — Ols- 
HAIJSEN.  While  spiritual  evil  may 
be  mainly  referred  to,  yet  the  words,  all 
the  power,  indicate  that  all  forms  of  evil 
are  included.  Nothing  shall  hy  any 
means  hurt  you,  a  strong  negative 
eipression,  pledging  to  the  disciples 
safety  in  the  Lord's  work  and  exemp- 
tion from  real  injury  from  anything  from 
■without.  They  would  have  their  trials 
and  persecutions,  but  they  would  be 
like  the  bush  which  Moses  saw,  though 
burning,  yet  not  consumed. 

20.  Jesus  now  tells  them  the  true 
cause  of  rejoicing.  He  may  have  seen 
that  there  was  danger  of  vanity,  or  of  a 
false  trust,  or  of  overlooking  the  spirit- 
ual nature  of  their  work.  Notwith- 
standing      Nevertheless.     You  have 


this  power  and  I  have  given  you  ex- 
emption from  all  real  personal  injury, 
nevertheless  in  this  rejoice 
not,  that  the  spirits  are  sub- 
ject, are  subjected  to  you,  for 
this  is  not  your  great  cause  of 
rejoicing,  and  there  is  danger 
lest  you  fall  into  a  spirit  of  pride 
and  self-praise.  But  rathei 
rejoice.  Omit  rather,  ac 
cording  to  the  best  authorities. 
Because  your  names  are 
written  in  heaven,  that  you 
are  enrolled  in  the  Lamb's  book 
of  life  (Rev.  21  :  27)  as  the 
faithful  subjects  and  heirs  of  his  king- 
dom, and  as  the  objects  of  divine  favor 
and  love.  This  is  so  great  a  distinction 
that  the  possession  of  supernatural  gifts 
is  comparatively  little  beside  it.  This 
should  be  their  great  cause  of  gratitude 
and  joy.  Compare  Ex.  32  :  32 ;  Ps.  87  : 
6 ;  69  :  28 ;  Dan.  12  : 1 ;  Mai.  3  :  16 ;  Rev. 
3  :  5 ;  13  :  8 ;  20  :  12.  On  the  contrary, 
those  that  are  rebellious  are  declared  as 
"  written  in  the  earth,"  Jer.  17  :  13. 
Allusion  is  here  made  to  an  ancient 
custom  of  enrolling  the  names  of  citizens 
in  a  book.  When  any  one  was  admitted 
to  citizenship,  his  name  was  entered 
upon  the  list.  Notice,  also,  that  Jesus 
had  cautioned  them,  though  acknow- 
ledging the  source  of  their  jjower,  in  thy 
name  (ver.  17),  for  some  would  perform 
miracles  to  whom  he  would  say  at  last, 
"  I  never  knew  you,"  Matt.  7  :  22,  23. 
But  the  fact  that  their  "  names  were 
written  in  heaven  "  was  an  assurance 
of  their  heavenly  citizenship  and  futui« 
heavenly  inheritance,  John  10  :  28,  29 ; 
17  :  28 ;  Rom.  8  :  14-17 ;  Heb.  12  :  22- 
24. 

It  will  be  noticed  that  Jesus  does  not 
absolutely,  but  only  comparatively,  for- 
bid their  rejoicing  at  their  success,  the 
thing  not  being  wrong  in  itself,  but  of 
less  importance.  Such  phraseology  is 
not  uncommon  in  Scripture:  thus, 
"  Labor  not  for  the  meat  that  perisheth, 
but  for  that  meat  that  endureth  unto 
everlasting  life"  (John  6  :  27) — that  is, 
labor  for  the  one  more  than  the  other, 
let  the  latter  be  the  great  object  of  thy 


248 


LUKE  X, 


A.  D.  29 


21  •In  that  hour  Jesus  rejoiced  in  spirit,  and  said,  I 
thank  thee^  O  Father,  ''Lord  of  heaven  and  earth, 
that  "=thou  hast  hid  these  things  from  the  wise 
and  prudent,  *and  hast  revealed  them  unto  babes: 
even  so,  Father ;  for  so  it  seemed  good  in  thy  sight. 


•  Mt.  11.  25-27. 

*  2  Ki.  19.  15. 
»Ps.  8.  2;  John  !). 

39-41  ;  1  Cor.  1. 
18-29 
iMt.ie.  17;  21.16. 


endeavor.  Compare  Matt.  9  :  13 ;  2  Cor. 
4:  18. 

21.  In  this  verse  and  the  next  .Jesus 
rejoices,  and  gratefully  acknowledges 
the  divine  sovereignty  in  bestowing 
salvation  on  those  whom  the  world 
despises.  The  words  are  given  by  Mat- 
thew in  ch.  11  :  25,  26.  They  fit  so 
admirably  in  the  connection  of  both 
Matthew  and  Luke  as  to  mark  them 
among  the  favorite  sayings  of  our  Lord 
which  were  uttered  on  ditferent  occa- 
sions. 

21.  In  that  hour.  At  that  time 
when  the  seventy  had  returned  and  he 
had  instructed  them  in  regard  to  the 
true  ground  of  joy.  Jesus  rejoiced 
in  spirit.  He  exulted,  rejoiced  greatly 
in  the  Holy  Spirit,  according  to  the  best 
text,  under  the  power  of  the  Spirit  who 
was  given  him  without  measure,  and 
who  revealed  truth  to  the  hearts  of 
men.  Jesus  illustrates  the  true  ground 
of  joy.  Their  joy  was  rather  that  of 
sense  over  the  external  splendor  of 
their  work  in  exercising  superhuman 
power.  His  was  a  holy  spiritual  ex- 
ultation over  the  bestowment  of  salva- 
tion upon  the  weak  ones  of  the  earth 
and  the  progress  of  his  kingdom  in  the 
hearts  of  men,  and  doubtless  also  in 
view  of  the  glorious  success  that  should 
attend  these  weak  instruments  in  de- 
livering unnumbered  multitudes  from 
the  power  of  sin  and  Satan.  The  Man 
of  sorrows  had  a  constant  source  of  joy 
in  his  Father,  and  in  the  prospect  of 
the  joy  set  before  him.  Father  inti- 
mates the  close  relation  existing  between 
him  and  the  Father.  He  uses  it  on 
five  other  occasions,  this  being  the 
second  recorded  instance.  See  Matt. 
11  :  25;  John  11  :  41;  12  :  28;  17  :  1 ; 
Luke  23  :  34.  Lord  of  heaven  and 
earth.  The  absolute  sovereign.  How 
appropriate  thus  to  designate  his  Fa- 
ther, wten  he  was  about  to  speak  spe- 
cially of  his  sovereignty,  as  one  who 
works  all  things  after  the  counsel  of  his 
Dwn  will !  Eph.  1:11.  It  shoidd  he  re- 
marked that  Jesus  addresses  God  as  Fa- 
ther, but  never  as  his  Lord.    I  thank 


thee.  The  verb  in  the  original  is  of 
broad  signification,  including  both 
praise  and  acknowledgment :  I  praise 
thee  and  acknowledge  to  thee  the  wis- 
dom and  justice  of  thy  doings.  That 
thou  hast  hid.  That  thou  didst  hide, 
conceal  these  things  concerning  the  Fa- 
ther, the  Son,  and  the  kingdom  of  hea- 
ven. From  the  wise  and  prudent. 
The  wise  and  discerning,  intelligent,  in 
their  own  estimation  and  in  the  estima- 
tion of  the  world.  Wise  and  discerning 
in  regard  to  worldly  matters  and  human 
learning,  and  many  of  them  in  the  letter, 
though  not  in  the  spirit,  of  the  law. 
Such  were  many  of  the  scribes  and 
Pharisees,  who  were  the  wise  men  of  the 
nation.  To  babes.  Babes  in  know- 
ledge and  simplicity ;  so  considered  by 
the  world,  and  also  by  themselves;  the 
humble,  having  a  teachable  spirit,  and 
feeling  their  need  of  heavenly  wisdoir 
They  are  "  the  poor  in  spirit "  (Matt.  5  : 
3),  "  the  little  ones"  (Matt.  10  :  42),  the 
believing  followers  of  Jesus.  His  dis- 
ciples were  mostly  poor,  unlearned,  and 
obscure  men.  Jesus  thanks  the  Father 
that  gospel  ble-ssings  had  been  thus  be- 
stowed. It  was  a  rebuke  and  just  pun- 
ishment to  pride  and  worldly  wisdom, 
humbling  to  man  and  honoring  to  God, 
1  Cor.  1  :  26-29 ;  2  :  6-8.  The  hiding 
was  the  withholding  of  his  grace,  a 
righteous  judgment  upon  a  proud  and 
self-righteous  generation  ;  the  revealing 
was  the  making  known  of  spiritual 
truths  by  his  words  and  grace,  an  act 
of  infinite  compassion  and  of  unmerited 
and  undeserved  favor.  Matt.  16  :  17 ;  1 
Cor.  2  :  9-14. 

Even  so.  A  simple  affirmation,  and 
should  be  translated  yea,  as  in  ch.  7  : 
26,  and  elsewhere.  For.  Rather,  that. 
Seemed  good.  Thy  good  will,  pur- 
pose, or  pleasure.  The  word  in  the 
original  includes  the  ideas  both  of 
sovei'eign  choice  and  benevolence,  Eph. 
1:9;  Phil.  2:13.  This  clause  presents 
the  highest  cause  of  our  Saviour's 
thanksgiving.  Its  meaning  may  be 
thus  expressed :  Yea,  I  do  thank  thee, 
0  Father !  that  such  was  thy  good  plea- 


A.  D.  29. 


LUKE  X. 


249 


22  •  All  things  are  delivered  to  me  of  my  Father :  and  no 
man  knoweth  who  the  Son  is,  but  the  Father;  'and 
who  the  Father  is,  but  the  Son,  and  he  to  whom  the 
Son  will  reveal  him. 

23  And  he  turned  him  unto  his  disciples,  and  said  pri- 
vately, K  Blessed  are  the  eyes   which  see  the  things 

24  that  ye  see :  for  I  tell  you,  ^  that  many  prophets  and 
kings  have  desired  to  see  those  things  which  ye  see, 
and  have  not  seen  them;  and  to  hear  those  things 
which  ye  hear,  and  have  not  heard  them. 


•Mt.  28.  18;  John 

3.  35;   5.  21-27; 

Eph.    1.    20-2:?; 

iPhil.  2.  10,  11. 
'John  1.  18;  6.  44, 

46;  10.15;  17.25. 
t  Mt.  13.  16, 17  ;  16. 

17;  John  20.  29; 

Eph.  1,  17-19. 
kHeb.  11.  13,  39; 

1  Pet.  1.  10. 


sure.     It  is  good  and  right,  just  and 
best. 

22.  Jesus  now  addresses  the  seventy 
in  the  hearing  of  others,  again  pre- 
Benting  himself  as  the  revealer  of  the 
Father,  his  close  and  intimate  relation 
to  him,  and  his  own  sovereignty.  See 
next  verse,  where  he  addresses  his  dis- 
ciples privately.  Some  ancient  manu- 
scripts begin  this  verse  thus :  And  turn- 
ing to  his  disciples  he  said,  No  one,  etc. 
This  reading  is  somewhat  doubtful. 
All  things,  in  heaven  and  on  earth 
(Matt.  28  :  18),  were  committed  by  the 
Father  to  Christ  as  a  mediator.  He  is 
head  over  all  things  to  the  church 
(Eph.  1  :  22),  and  the  Judge  of  the 
living  and  the  dead,  John  5  :  22,  27 ; 
Acts  10  :  42.  No  man  knoweth. 
JVo  one  knows  perfectly  who  the  Son 
is,  as  Son  of  God  and  Sou  of  man, 
but  the  Father;  neither  can  any  one 
know  perfectly  who  the  Father  is, 
in  his  infinite  nature  and  designs,  but 
the  Son  (John  17  :  5 ;  Heb.  1  :  3),  and 
he  to  whom  the  Son  will  reveal 
him.  Is  pleased  to  reveal  him  by  his 
word  and  by  the  Spirit.  Christ,  as  the 
Revealer  of  the  Father,  is  also  a  Sov- 
ereign, and  exercises  his  good  pleasure, 
ver.  21.  The  Son  and  the  Father  are 
equally  incomprehensible  and  omnis- 
cient. 

It  has  been  often  remarked  that  the 
spirit  and  form  of  expression  in  this 
verse  are  the  same  as  those  of  the  dis- 
courses given  in  the  Gospel  according 
to  John.  It  is  thus  an  incidental  evi- 
dence of  the  credibility  of  the  fourth 
Gospel.  It  is  a  taste,  a  glimpse,  of 
those  high  and  sublime  truths  which 
formed  the  subject  of  many  of  the  dis- 
courses of  Jesus,  and  which  John  alone 
records. 

23.  In  this  verse  and  the  next  Je.sus 
congratulates  his  disciples  upon  their 

11 


spiritual  jjerception  and  upon  living  in 
the  days  of  the  Messiah.  He  used 
similar  language  to  the  twelve  when  in 
private  he  gave  them  the  reason  for 
teaching  the  people  in  parables.  Matt. 
13  :  16,  17.  The  utterance  was  very 
fitting  to  both  occasions. 

And  he  turned  him,  r&thev,  And 
turning  himself,  to  his  disciples,  the 
seventy,  he  said  privately.  He  ad- 
dressed them  apart.  Some  other  dis- 
ciples may  have  been  present ;  but  if  so, 
it  is  not  recorded. 

Blessed.  Happy.  See  on  6  :  20. 
The  eyes,  whoever  or  wherever  they 
may  be.  Which  see  the  things, 
etc.  That  behold,  that  see  and  perceive, 
so  as  to  truly  apprehend  the  spiritual 
and  glorious  truths  that  are  revealed  by 
me.  The  disciples  were  indeed  happy 
in  contrast  to  the  blinded  scribes  and 
Pharisees  around  them,  who  both  hated 
and  rejected  the  truth.  These  humble 
followers  of  Jesus,  having  teachable 
spirits,  had  beheld  him  as  the  Messiali, 
and  had  received  from  him  lessons  of 
heavenly  wisdom. 

24.  They  were  also  happy  in  com- 
parison to  prophets  and  righteous  kings 
of  old.  Many  prophets  and  kings, 
such  as  Isaiah  and  Micah,  David  and 
Hezekiah,  many  of  the  most  eminently 
pious  men  of  the  old  dispensation,  have 
desired  to  see  those  things  which 
ye  see,  that  ye  are  beholding,  1  Pet. 
1  :  10;  Job  19  :  23,  24;  2  Sam.  23  :  5 ; 
Isa.  52  :  7 ;  and  chs.  53  and  54.  4nd 
have  not  seen  them.  Did  not  see 
them.  They  saw  them  not  with  their 
bodily  eyes,  and  saw  them  but  very 
dimly  with  the  eyes  of  their  soul. 
And  to  hear  those  things,  etc. 
And  to  hear  what  ye  hear  (1  John  1  ; 
1),  and  heard  not.  They  desired  to 
hear  Christ  and  the  glorious  things  re- 
vealed by  him.    Such  language  as  this 


850 


LUKE  X. 


A.  D.  29 


Eefly  of  Jesus  concerning  eternal  life ;  parable  of  the  good 
Samaritan. 

25  And,  behold,  a  certain  lawyer  stood  up,  and  tempt-  jMt.  19. 16;  22.  35. 
ed  him,  saying,  'Master,  what  shall  I  do  to  inherit  39^' ro'. -s.^iV;  4! 

26  eternal  life  ?     He  said  unto  him,  J  "Wliat  is  written  in  i4-'i6 ;  Gai.  s  10-^ 

27  the  law  ?  how  readest  thou  ?    And  he  answering  said,  13,21,22. 


could  well  be  repeated  by  our  Saviour 
at  different  times. 

Christ  was  the  desire  of  all  nations, 
Hag.  2  ;  7.  Many  in  heathen  nations 
sliared  in  these  earnest  desires.  "Socrates 
uttered  the  longing  of  many  thought- 
fill  heathen.  '  We  must  wait,'  said  he, 
'  till  one  shall  come  and  teach  us  our 
duty  to  God.'  The  Cumsean  sibyl 
taught  that  a  great  ruler  should  be 
born  of  heavenly  extraction,  whose 
reign  would  be  universal.  '  To  give  a 
universal  peace  and  exercise  his  Fath- 
er's virtues.'  '  To  abolish  all  violence 
and  restore  original  simplicity.'  '  To 
kill  the  serpent,  and  purge  all  veg- 
etables of  poisons.'  '  The  blessing 
would  extend  to  the  brute  creation.' 
Thus  unconsciously  did  the  heathen 
world  prophesy  of  and  long  for  the 
Redeemer."— W.  H.  Vax  Doren. 

25-37.  Jesus  answers  a  Lawyer 
concerning  eternal  life  and 
OUR  Neighbor.  The  Parable  of 
THE  Good  Samaritan.  We  have,  in 
the  first  portion  of  this  section,  a  clear 
instance  and  illustration  of  a  repetition 
of  a  question  addressed  to  our  Lord  and 
of  his  answer.  Were  it  not  that  Luke 
has  related  the  question  of  the  young 
ruler,  "  What  shall  I  do  to  inherit 
eternal  life "  (ch.  18  :  18),  some  har- 
monists and  critics  would  at  once  con- 
clude that  this  was  but  another  report 
of  the  same  occurrence,  and  would 
therefore  make  it  parallel  with  !Matt. 
19  :  16-30.  Such  an  instance  as  this 
should  put  us  on  our  guard  against 
hastily  concluding  that  two  events  in 
the  Gospel  narratives  are  the  same 
because  they  are  similar. 

The  incidents  here  related  took  place 
probably  at  or  near  Jerusalem.  The 
illustration  of  the  journey  from  Jeru- 
salem to  Jericho  (ver.  30)  incidentally 
confirms  the  view  that  he  was  in  Judea. 
It  was  just  such  a  one  as  he  would 
naturally  use  if  he  were  in  Jerusalem 
or  its  vicinity.  It  probably  occurred 
soon  after  the  return  of  the  seventy. 
It  may  have  been  after  a  pause  in  the 


preceding  discourse,  while  the  people 
continued  around  him. 

25.  A  certain  lawyer.  See  on  ch. 
7  :  30.  A  teacher  of  the  law,  he  doubt- 
less held  strictly  to  the  letter  of  the 
law.  Stood  up,  according  to  an  an- 
cient custom  of  speaking  when  about 
to  do  something,  or  of  a  pupil  asking 
information;  in  this  instance  for  the 
purpose  of  asking  a  question.  And 
tempted  him,  tested  him,  put  him  to 
the  proof  to  ascertain  our  Lord's  know- 
ledge of  the  subject,  or  to  see  what  an- 
swer he  would  give  to  the  question,  and 
from  it  to  judge  our  Lord's  skill  in  such 
matters.  Some  suppose  that  it  was  the 
lawyer's  design  to  ensnare  him,  and  if 
possible  to  charge  him  with  heresy.  But 
we  see  no  evidence  of  evil  intention  on 
the  part  of  the  lawyer. 

Master,  Teacher,  what  shall  I 
do  ?  as  a  means  or  cause  in  obtaining 
eternal  life,  which  was  his  great  end  in 
view.  Inherit,  possess  by  right,  have 
as  my  portion.  Eternal  life,  an  un- 
ending blessed  existence,  everlasting 
happiness.  He  was  not  a  Sadducee, 
but  a  believer  in  a  future  state  of  ex- 
istence. 

26.  It  is  evident  from  what  follows 
that  Jesus  answers  the  question  differ- 
ently from  what  the  lawyer  expected. 
Instead  of  gratifying  him  with  some 
abstruse  solution  of  the  question  or 
stating  something  he  must  do,  JesM 
makes  the  lawyer  answer  it  himself  by 
asking,  What  is  written  in  the  law? 
an  apt  question,  since  it  was  a  lawyer 
who  had  asked  him,  whose  ofiice  it  was 
to  understand  and  explain  the  law. 
How  readest  thou  ?  How  do  you 
imderstand  the  law  to  teach  regarding 
this  ?  AVhat  is  its  purport  ?  How  would 
you  sum  up  the  law  respecting  this  par- 
ticular ? 

27.  The  answer  (Deut.  G:5;  Lev.  19  : 
18)  was  repeated  daily,  morning  and 
evening,  in  the  synagogues,  and  part 
of  it  was  written  on  the  phylacteries. 
Thy  God.  Hence  yoa  should  love 
him.     Whatever   be  the  thoughts    or 


4.  D.  29. 


LUKE  X. 


261 


'Thou  shaltlove  the  Lord  thy  God  with  all  thy  heart, 

and  with  all  thy  soul,  and  with  all  thy  strength,  and 

with  all    thy  mind ;   and  '  thy  neighbor  as  thyself. 

28  And  he  said  unto  him,  Thou  hast  answered  right :  this 

do,  and  "  thou  shalt  live. 
2)      But  he,  willing  to  "justify  himself,  said  unto  Jesus, 
30  And  who  is  my  neighbor?     And  Jesus  au'swering 


k  Deu.  6.  5. 


'Le.  19.  18. 

»  Le.  18.  5  ;  Ne.  a 
29;  Eze.  20. 11,1.3, 
21  ;  Ro.  10.  3,  .5. 

»ch.  16. 1.5;  see  Tjb, 
19.  34. 


desires  of  men,  Jehovah  is  their  God, 
aad  this  fact  should  call  forth  tlieir  su- 
preme love.  Heart.  Desires,  feelings, 
and  affections.  Soul.  Sentiments, 
passions,  and  vital  bodily  powers. 
Strength.  Might,  ability.  Mind.  Will 
and  intellectual  powers.  We  must  not 
expect  here  the  nice  distinctions  of  phil- 
osophical language.  Whatever  be  the 
exact  differences  in  these  four  terms,  they 
together  express  the  whole  man,  with  all 
his  affections  and  powers  in  the  inner 
and  outer  life.  The  command  equals, 
Thou  shalt  love  God  supremely.  Thy 
neighbor.  Thy  fellow-man.  As  thy- 
self. The  Scriptures  forbid  selfishness, 
but  not  self-love.  Self-love  is  an  orig- 
inal principle  in  our  nature ;  and  though 
the  Scriptures  do  not  command  it,  they 
take  for  granted  and  imply  that  men 
ought  to  exercise  a  proper  love  for 
themselves.  It  is  not  subject  to  the 
caprices  of  the  will,  as  Dr.  Alexander 
remarks,  and  is  therefore  wisely  made 
the  standard  of  men's  love  to  one  an- 
other. The  command  here  is  the  inner 
life  and  principle  of  the  Golden  Rule. 

28.  Jesus  approves  his  answer  and 
urges  him  to  jjut  it  into  practice.  Thou 
hast  answered  right,  according  to 
God's  word.  This  do,  and  thou  shalt 
live.  The  lawyer  had  asked  what  he 
should  do,  and  Jesus  tells  him.  Keep 
the  law  perfectly.  If  he  never  once 
violated  it  in  his  whole  life,  either  in 
its  letter  or  spirit,  then  he  could  legally 
claim  eternal  life.  Thus  the  law  was 
designed  for  life.  Had  our  first  parents 
never  sinned,  they  would  have  lived  in 
perfect  harmony  with  the  law  and  en- 
joyed eternal  life.  Perfect  obedience 
brings  life.  But  Jesus  did  not  thus 
command  him  with  the  expectation 
that  he  would  obey  it.  His  design  was 
rather  to  lead  him  to  the  attempt,  in 
order  that  he  might  discover  his  defi- 
ciencies and  his  need  of  a  Saviour  and 
of  his  perfect  righteousness.  The  law 
would  thus  shut  him  up  to  the  gospel 
and  to  faith  iu  Christ      The  law  would 


be  his  schoolmaster  to  bring  him  to 
Christ,  Gal.  3  :  24.  But  this  man's  life 
had  not  corresponded  with  his  theory. 
He  had  united  with  it  practical  disobe- 
dience. This  is  implied  in  the  com- 
mands, "  This  do  "  and  "go  and  do  thou 
likewise,"  ver.  37. 

29.  The  lawyer  had  unexpectedly 
been  made  to  answer  his  own  question. 
This,  with  the  expressive  words  of  Jesus, 
"  This  do,  and  thou  shalt  live,"  proba- 
bly brought  him  to  view  the  law  in  a 
somewhat  new  light.  He  began  to  feel 
the  length,  breadth,  and  depth  of  the 
requirement,  and  to  be  convicted  of  his 
shortcomings.  He  wanted  to  find  some 
way  of  escape  and  of  self-justification. 
But  he,  willing,  rather,  wishing,  to 
justify  himself,  to  show  that  he  had 
ke2)t  this  divine  requirement.  Some 
would  explain  thus :  The  answer  to  his 
question  was  so  simple  that  he  sees  that 
he  is  iu  danger  of  being  put  to  shame 
for  asking  it ;  and  he  endeavors  to  get 
out  of  the  difficulty  by  asking  another, 
thereby  showing  that  the  precise  diffi- 
culty is  in  defining  his  neighbor,  who 
he  is,  and  who  he  is  not.  The  former 
interpretation  is,  however,  to  be  pre- 
ferred as  the  more  natural.  Besides,  our 
Saviour's  teachings  were  designed  not 
merely  to  convict  the  intellect,  but  also 
the  conscience.  And  who  is  my 
neighbor  ?  Whom  I  am  to  love  as  my- 
self. He  was  hoping,  it  may  be,  that 
Jesus  would  limit  the  word  neighbor  to 
the  Jews,  Matt.  5  :  43.  The  Pharisees 
so  restricted  the  term  as  to  exclude  not 
only  Gentiles  and  Samaritans,  but  also 
publicans  and  those  who  shared  not 
their  own  peculiar  views.  Or  if  Jesus 
nhould  make  a  different  application,  the 
lawyer  may  have  hoped  to  refute  it. 

The  word  neighbor  signified  one  living 
near,  and  was  used  in  a  limited  sense 
to  mean  a  friend,  an  associate,  one  be- 
longing to  the  same  country  or  profess- 
ing the  same  religion.  In  its  broader 
sense,  Jesus  shows  that  it  meant  a  fel 
low-aian.      In  the  original   commaui 


252 


LUKE  X. 


A  D.  29, 


said,  A  certain  man  went  down  from  Jerusalem  to  Jer- 
icho, and  fell  among  thieves,  which  stripped  him  of 


(Lev.  19  :  18)  it  doubtless  had  primary 
reference  to  Israelites;  but  that  it  was 
not  to  be  limited  to  them  is  evident  from 
our  Saviour's  application  of  it  to  all 
mankind.  And  this  was  in  harmony 
with  the  Old  Testament  requirement 
that  enjoined  love  to  strangers  (Lev.  19  : 
34)  and  kindness  to  enemies,  Prov.  25  : 
21.  In  the  following  beautiful  jiarable 
Jesus  gives  the  lawyer  an  illustration 
of  love  to  one's  neighbor,  and  shows 
clearl}'^  that  any  one  cau  act  the  part  of 
ueighbor  whenever  opportunity  offers. 

30.  Pakable  of  the  Good  Samari- 
tan. This  is  related  only  by  Luke. 
It  seems  like  real  history.  Like  all  of 
our  Saviour's  parables,  it  is  founded  on 
familiar  incidents  in  human  observation 
and  experience.  "  Every  circumstance 
in  this  parable  was  full  of  significance 
to  those  who  heard  it.  The  Saviour 
delivered  it  near  Bethany,  on  the  border 
of  the  frightful  desert,  Luke  10  :  25,  38. 
Jericho  was  a  sacerdotal  city.  The 
passing  of  priests  and  Levites  between 
that  place  and  Jerusalem  was  an  every- 
day occurrence.  The  idea  of  a  caravan- 
serai, or  'inn,'  was  not  invented  jjrob- 
ably  for  the  sake  of  the  allegory,  but 
borrowed  from  the  landscape.  There 
are  the  ruins  now  of  such  a  shelter  for 
tlie  benighted  or  unfortunate  on  one  of 
the  heights  that  ovei-look  the  infested 
road."  —Dr.  Hackett,  Illustrations  of 
Scripture,  pp.  215,  216. 

A  certain  man.  Without  doubt  a 
Jew,  perhajjs  after  some  of  the  feasts 
journeying  from  Jerusalem.  His  ac- 
knowledged claim  upon  the  kindness 
and  protection  of  the  priest  and  Levite 
also  implies  that  he  was  a  Jew. 

From  Jerusalem  to  Jericho.  On 
Jerusalem,  see  ch.  2  :  25.  Jericho  signi- 
fies "the  fragrant  jilace,"  and  was  a 
city  of  Benjamin  (Josh.  18  :  21),  situated 
about  eighteen  miles  north-east  of  Je- 
rusalem and  seven  miles  west  of  the 
•Jordan.  It  was  founded  probably  after 
the  destruction  of  Sodom,  called  "  the 
city  of  palm  trees"  (Deut.  34  :  3),  and 
famous  for  its  roses  and  balsam.  It  was 
the  first  city  in  Canaan  taken  and  de- 
stroyed by  Joshua  (Josh.  6  :  21-26),  re- 
built five  hundred  years  afterward  by 
Hiel   (1  Kings   16  :  34),   and  became 


distinguished  for  its  school  of  the 
prophets  and  as  the  residence  of  Ehsha, 
2  Kings  2:18.  Meanwhile,  a  new  Jeri- 
cho appears  to  have  been  built  on  a 
neighboring  site,  Judg.  3:13;  2  Sam. 
10  :  5 ;  Josephus,  Bell.  Jxid.  iv.  8  :  2,  3. 
From  Josephus  and  2  Kings  2  :  19-22 
we  infer  that  the  ancient  city  stood  near 
Elisha's  fountain,  supposed  to  be  the 
one  now  named  Ain-es-Sultan,  the  plain 
around  which  is  now  strewn  with 
ancient  ruins  and  rubbish.  Nearly  two 
miles  south  of  this  fountain,  and  near 
the  place  where  the  road  from  Jerusalem 
enters  the  plain,  and  on  the  banks  of 
Wady  Kelt,  stood  the  modern  city,  which 
Herod  the  Great  adorned  with  sjilendid 
palaces  and  buildings.  Ancient  ruins 
now  mark  its  site.  It  lies  on  the  direct 
route  from  Perea  to  Jerusalem.  Jericho 
was  second  in  importance  only  to  Jeru- 
salem of  the  cities  of  Israel,  and  was  the 
residence  of  a  chief  publican,  Zaccheus 
(Luke  19  :  1),  on  account  of  the  balsam 
trade.  Dr.  Robinson  found  only  a  sin- 
gle palm  tree  remaining  of  the  city  of 
the  palms,  and  even  that  is  said  now  to 
be  gone.  Nearly  the  whole  plain  is  now 
waste  and  desolate,  though  the  soil  is 
good.  Eihah,  a  poor  miserable  Arab 
village  of  about  two  hundred  inhab- 
itants, now  stands  on  the  plain,  and  ia 
about  a  mile  and  a  half  nearer  the  Jordan 
than  either  the  ancient  or  later  Jericho. 
Went  down.  Literally,  Was  going 
down.  Jericho  is  nearly  four  thousand 
feet  lower  than  Jerusalem.  Fell 
among  thieves,  robbers.  "  We  passed 
out  at  St.  Stejihen's  gate,  wound  our 
way  down  into  the  narrow  vale  of  Je- 
hoshaphat,  over  the  south  point  of 
Olivet,  by  the  miserable  remains  of  the 
city  of  Mary,  Martha,  and  Lazarus,  and 
then  prepared  to  descend,  ibr  you  re- 
member that  we  must  go  '  doivn  to  Jeri- 
cho.' And  sure  enough,  down,  damn 
we  did  go,  over  slippery  rocks,  for  more 
than  a  mile,  when  the  path  became  less 
precipitous.  Still,  the  road  follows  the 
dry  channels  of  a  brook  for  several 
miles  farther,  as  if  descending  into  the 
very  bowels  of  the  earth.  How  admira- 
bly calculated  for  robbers !  After  leav- 
ing the  brook,  which  turns  aside  too  far 
I  to  the  south,  we  ascended  and  descended 


A.  D.  29. 


LUKE  X. 


258 


his  raiment,  and  wounded  him,  and  departed,  leaving   *"^i''/*.''pj'*'2^''f3^ 

31  him  half  dead.     And  by  chance  there  came  down  a      24.'ii,'^i2;  jam 
certain  priest  that  way :  and  when  he  saw  him,  "he 

32  passed  by  on  the  other  side.     And  likewise  a  Levite, 
when  he  was  at  the  place,  came  and  looked  on  him, 

33  and  passed  by  on  the  other  side.     But  a  certain  ^Sa- 


2.  13-16;  IJohn 

3.  17,  18. 
Pch.l7.  16;  Pro.  25. 

21,  22;  Mt.  5.4.3- 
45;  John  4.  9, 
10 ;  1  Thes.  5. 15. 


caked  hills  for  several  miles,  the  pros- 
pect gradually  becoming  more  and  more 
gloomy.  Not  a  house  nor  even  a  tree 
is  to  be  seen  ;  and  the  only  remains  are 
tnose  of  a  large  khan,  said  to  have  been 
the  inn  to  which  the  good  Samaritan 
brought  the  wounded  Jew.  Not  far 
from  here,  in  a  narrow  defile,  an  English 
traveller  was  attacked,  .shot,  and  robbed 
in  1820.  As  you  apin-oach  the  plain 
the  mountains  wear  a  more  doleful  ap- 
pearance, the  ravines  become  more 
frightful,  and  the  narrow  passages  less 
and  less  passable."  —  Dr.  Thomson, 
Land  and  Book,  vol.  ii.,  p.  440. 

"  The  road  from  Jerusalem  to  Jeri- 
cho leads  from  St.  Stephen's  gate  .  ,  . 
over  the  soiith-western  .shoulder  of  Oli- 
vet, near  the  village  of  Bethany,  through 
the  wilderness  of  Judea,  and  descend- 
ing the  mountain  of  Quarautania  ter- 
minates on  the  great  plain  of  the  Jordan. 
.  .  .  For  twenty  centuries  this  region 
has  borne  a  thievish  character,  and  in 
the  lapse  of  time  has  not  changed  its 
reputation.  As  in  the  days  of  our  Lord, 
it  is  still  infested  with  robbers,  who, 
from  their  undiscovered  dens  or  from 
behind  some  craggy  bluflf  or  beetling 
clifl',  level  their  long  gun  at  the  unwary 
traveller."— Dr.  J.  P.  Newman,  Dan 
to  Beersheba,  pp.  177,  179. 

Stripped  him  of  his  raiment, 
implying  that  he  was  despoiled  of  every- 
thing he  had.  And  wounded  him, 
by  inflicting  blows  upon  him.  He  may 
have  acted  in  self-defence  or  have  tried 
to  escape.  Besides  blows  at  first  to  keep 
him  from  giving  alarm,  and  to  make 
him  sensible  that  he  was  completely  in 
their  power,  they  wantonly  and  cruelly 
beat  him,  leaving  him  half  dead, 
or  they  left  liim,  as  he  was,  half  dead. 
The  expressive  and  po2:)ular  phrase 
half  dead  describes  his  critical  and 
dangerous  state ;  he  appeared  almost  in 
a  dying  condition. 

31.  By  chance,  by  coincidence.  It 
Beemed  accidental,  yet  there  are  no  ac- 
cidents in  God's  arrangements.  There 
22 


came  down,  etc.  In  more  exact  ac- 
cordance with  the  original,  a  certain 
priest  was  ffoing  down,  etc.,  without  any 
special  haste.  See  on  ch.  1:5.  Jerichc 
was  a  city  of  the  priests,  where  twelve 
thousand  resided.  As  they  served  at  Je- 
rusalem, it  would  be  no  uncommon  thing 
for  a  2->rie.st  to  be  travelling  that  road, 
even  though  they  moi-e  commonly  took 
the  longer  route  by  Bethlehem.  And 
when  he  saw  him,  and  seeing  him. 
This  led  him  to  the  evasive  and  in- 
human act  that  follows.  Passed  by 
on  the  other  side.  He  did  not  even 
pause  to  look  at  the  poor  sufferer,  but 
as  soon  as  he  saw  him  took  the  opposite 
side  of  the  way  in  order  to  shun  this 
object  of  charity.  And  this  conduct 
appears  specially  offensive  if  we  su])- 
pose  the  priest  returning  from  official 
duty  at  Jerusalem.  His  cold-hearted 
selfishness  appears,  whether  we  supjjose 
his  act  prompted  by  the  dangers  of  the 
road,  by  the  fear  of  being  troubled,  or 
by  the  possible  expense. 

32.  A  Levite.  He  belonged  to  a 
class,  the  descendants  of  Gershom,  Ko- 
hath,  and  Merari,  the  sons  of  Levi,  who 
assisted  the  priests  in  sacrifices  and 
other  services  and  guarded  the  temple. 
Num.  3  :  17  ;  8  :  5-22.  When  he  was 
at  the  place,  arriving  at  Ike  place. 
He  also  very  probably  was  returning  to 
Jericho  from  the  temple  service  at  Je- 
rusalem. Came  and  looked,  drew 
near  and  just  seeing  the  miserable  ob- 
ject and  getting  an  idea  of  the  critical 
condition  of  the  poor  wounded  sufferer. 
He  passed  by  on  the  other  side. 
He  immediately  crossed  the  road,  pass- 
ing on  without  doing  anything  to  relieve 
the  man.  The  priest  had  showed  great 
and  even  selfish  indifference,  but  the 
Levite  a  cool  and  calculating  selfish- 
ness. Both  acted  in  a  manner  unbe- 
coming humanity  and  utterly  unworthy 
of  their  sacred  professions  and  office. 
Their  conduct  was  a  striking  violation 
of  the  law,  Ex.  23  :  4,  5 ;  Dent.  22  :  1- 
4;  Isa.  58  :  7;  Mai.  2  :  6,  7. 


254 


LUKE   X. 


k.  D.  29 


maritan,  as  he  journeyed,  came  where  he  was :  and 

34  when  he  saw  him,  he  had  compassion  on  him,  and 
went  to  him,  and  bound  \x\)  his  wounds,  pouring  in 
oil  and  wine,  and  set  him  on  his  own  beast,  and 

35  brought  him  to  an  inn,  and  toolc  care  of  him.  And 
on  the  morrow  when  he  departed,  he  took  out  two 

■I  pence,  and  gave  them  to  the  host,  and  said  unto  him,   '  See  mi.  20.  2. 
Take    care    of    him;   and  whatsoever  thou  spend- 


33.  The  priest  and  Levite,  whom  the 
lawyer  would  most  certainly  call  neigh- 
bors, being  fellow-Jews,  having  shown 
by  their  acts  that  they  had  not  the 
spirit  of  a  neighbor,  Jesus  now  intro- 
duces a  certain  Samaritan,  one 
whom  a  Jew  would  not  regard  as  his 
neighbor,  and  with  whom  he  would  not 
associate,  on  whom  he  would  have 
looked  with  a  shudder,  and  in  whose 
very  shadow  he  would  have  seen  pol- 
lution. See  on  ch.  9  :  52.  As  he 
journeyed,  was  journeying.  He  was 
on  a  journey,  far  from  home,  and  could 
comparatively  ill  aiford  the  loss  of  time 
and  the  expense.  Yet  when  he  came 
where  the  wounded  man  was,  seeing 
him,  he  had  compassion  on  him. 
What  a  contrast  to  the  priest  and  Le- 
vite, who  were  nearing  their  home  or 
their  journey's  end  at  Jericho,  and  had 
abundant  time  and  facilities  for  such 
an  act  of  mercy !  He,  too,  as  well  as 
they,  could  plead  the  dangers  of  the 
way,  but  his  pity  and  benevolence  over- 
came every  barrier.  "  Mark  the  beauti- 
ful climax!  First  the  compassionate 
heart;  then  the  helping  hand;  next 
the  ready  foot;  finally  the  true-hearted 
charge." — Dr.  Van  Oosterzee. 

34.  And  went  to  him,  and  going 
to  him.  The  emphasis  is  on  the  words 
that  follow,  bound  up  his  wounds, 
by  applying  bandages  to  hold  the  lacer- 
ated flesh  in  its  place.  As  the  man  had 
been  robbed  of  his  raiment,  the  Samar- 
itan probably  made  bandages  from  his 
own  garments.  Pouring  in,  or  oyi, 
oil  and  wine.  These  were  used  for 
medicinal  purposes  in  the  East,  Isa.  1  : 
6.  They  were  verv  commonly  carried 
by  travellers,  Gen.  28  :  18;  Josh.  9  :  13. 
The  wine  may  have  been  used  for  bath- 
ing and  cleansing  the  wounds,  and  the 
olive  oil  for  allaying  the  pain  and  for 
its  healing  virtue.  It  was  also  usual 
for  the  Jews  to  mingle  oil  and  wine 
together  for  healing  of  wounds.      Set 


him  on  his  own  beast,  the  Samar 
itan's,  probably  an  ass.  Thus  he  sac- 
rifices his  own  comfort  and  walks  in 
order  to  save  the  man.  The  original 
would  seem  to  imply  that  it  was  with 
labor  that  he  set  him  on  hi?  oeast. 
With  difiiculty  also  he  may  have  held 
him  in  his  place  while  he  brought 
him,  over  rough  and  steep  declivities, 
to  an  inn.  The  word  here  translated 
inn  means  a  place  where  all  are  received, 
and  is  only  found  here  in  the  New  Tes- 
tament. "  This  is  the  only  place  where 
an  inn,  as  we  understand  the  word — a 
house  for  the  reception  of  travellers,  kept 
by  a  host,  as  distinguished  from  an 
empty  caravanserai — is  mentioned.  The 
raVjbinical  writings  frequently  speak  of 
such,  but  under  a  name  adopted  from 
this  word." — Alford.  See  on  ch.  2  : 
7.  The  host  or  innkeeper  supplied  such 
few  provisions  as  might  be  necessary  and 
attended  to  the  wants  of  travellers  left 
to  his  charge,  ver.  35. 

The  Samaritan  was  not  content  with 
merely  taking  him  to  the  inn,  thus  see- 
ing that  he  was  in  a  place  of  safety,  but 
he  took  care  of  him  during  the  re- 
mainder of  the  day  and  the  night, 
attending  to  his  wants,  nursing  him, 
and  thus  denying  himself  of  needed 
rest  and  sleep. 

35.  The  climax  of  his  benevolence. 
On  the  morrow,  after  the  occurrence 
just  related.  When  he  departed ; 
these  words  are  implied,  but  not  in  the 
best  text.  Tlie  Samaritan  showed  a 
delicate  regard  for  the  feelings  of  the 
wounded  man  by  not  doing  this  act  of 
generosity  in  his  presence.  He  took 
out,  from  his  girdle,  the  fold  of  which 
served  as  a  pocket  to  carry  money.  The 
verb  implies  quick  action,  and  may  here 
suggest  the  cheerfulness  with  which  the 
deed  was  done.  Two  pence,  two  de- 
nai'ies,  Roman  silver  coins  worth  about 
fifteen  cents  apiece.  The  amount  given 
was  fully  equal  to  two  days'  wages.  Thif 


A,D.  29. 


LUKE  X. 


255 


est   more,  Avhen  I  come   agaiu,  I  will  repay  thee. 

36  Which  now  of  these  three,  thinkest  thou,  was  neigh- 

37  bor  unto  him  that  fell  among  the  thieves  ?  And  he 
said,  He  that  showed  mercy  on  him.  Then  said  Jesus 
unto  him,  'Go  and  do  thou  likewise. 


'ch.  6.  32-36;  see 
Mt.  5.  44;  John 
13.  15. 


money  was  not  for  his  own  expenses, 
which  he  had  doubtless  paid,  but  for 
the  future  wants  of  the  wounded  man. 
Host,  the  innkeeper.  Take  care 
of  him,  attend  to  his  wants  and  give 
him  all  needful  care.  The  same  verb 
is  used  as  in  the  preceding  verse. 
Spendest  more,  than  the  two  dena- 
ries.  I  is  emphatic.  I  upon  my  return 
will  repay  thee.  He  has  been  robbed 
and  has  nothing,  but  I  will  pay  thee 
all  expenses  incurred  during  his  I'ecov- 
ery.  We  may  suppose  that  he  was  trav- 
elling toward  Jericho,  and  that  he  would 
come  agaiu  on  his  way  back  to  Sa- 
maria. 

"When  the  greedy  avarice  of  inn- 
Keepers,  especially  in  ancient  times 
and  in  Oriental  countries,  is  considered, 
the  promise  to  pay  all  the  expenses  in- 
curred by  the  man  until  his  recovery 
displays,  as  hardly  any  other  circum- 
stance could  do,  the  benevolence  of  this 
Samaritan." — Dr.  J.  J.  Owen.  "He 
was  moved  with  pity  as  to  the  past, 
help  for  the  present,  and  considerate 
care  for  the  future." — Dr.  Stier. 
"  From  this  narrative  has  been  derived 
the  tenet  and  name  of  supererogation — 
that  here  the  Samaritan  did  more  than 
his  duty.  The  phra.se, '  What  thou  shalt 
expend  more,'  is  rendered  in  the  Latin 
super erogaveris,  and  this  voluntary  ex- 
tra bounty  obtained  this  name  of  super- 
erogation. But  no  man  can  ever  do 
more  than  his  duty  in  the  sight  of  God. 
'  When  we  have  done  all,  we  are  unprofit- 
able servants.  We  have  done  that  which 
was  our  duty  to  do.' " — M.  W.  Jacobus. 

36.  Having  graphically  related  the 
parable,  Jesus  asks.  Which  now  of 
these  three,  thinkest  thou,  was 
neighbor  to  him,  etc. ?  Notice  that 
the  lawyer  had  asked,  ]Vho  is  my  neigh- 
bor, whom  I  am  to  love  as  myself? 
Jesus  gives  three  characters,  and  asks, 
Which  of  these  showed  by  his  acts  that 
he  was  indeed  a  neighbor?  But  one 
answer  could  be  given.  Jesus  thus 
taught  the  lawyer,  and  in  such  a  man- 
uer  that  he  could  not  escape  the  conclu- 
sion, that  neighborship  was  not  confined 


to  those  of  one's  country,  but  that  it  ex- 
tended to  the  whole  race.  He  is  com- 
pelled to  admit  that  the  Samaritan  was 
neighbor  to  the  Jew,  and  hence  the  Jew 
was  to  the  Samaritan.  Thieves,  rob- 
bers, as  in  ver.  30. 

37.  He  that  showed  mercy  on 
him.  While  the  lawyer  admits  the 
fact,  he  cannot  bring  himself  to  say 
"  the  Samaritan." 

Jesus  now  makes  the  practical  appli- 
cation of  the  parable.  Go  and  do  thon 
likewise.  Exercise  love,  kindness, 
and  compassion  toward  all,  whether 
Jews  or  Samaritans.  Let  the  same 
law  of  love  regulate  your  conduct 
toward  all  men,  of  whatever  nation. 
How  fitting  this  parable  in  Luke's 
Gospel,  which  was  originally  prepared 
for  the  race !  It  teaches  that  the  law 
of  love  is  to  be  exercised  toward  all, 
whether  of  one  nation  or  another, 
whether  friends  or  enemies. 

The  ancient  interpreters,  as  well  as 
many  modern  commentators,  suppose 
that  the  design  of  this  parable  is  to 
represent  and  teach  the  great  act  of 
mercy  which  Jesus  came  on  earth  to 
perform.  Some  have  gone  into  most 
fanciful  extremes.  But  not  the  first 
intimation  of  any  such  design  is  given 
either  in  the  parable  itself  or  in  its  con- 
nection. Jesus  made  the  application  of 
it  himself  in  enforcing  the  great  law  of 
love  toward  our  fellow-men. 

Yet  since  Christ  took  our  humanity 
and  was  thus  a  brother,  the  parable  can 
be  used  to  illustrate  his  love  and  mercy 
toward  the  race.  And  here  is  thy  mis- 
take into  which  so  many  have  fallen. 
They  have  failed  to  distinguish  and 
keep  separate  what  the  parable  prop- 
erly teaches  and  what  it  may  illustrate 
in  Christ  and  the  history  of  the  world. 
Without  violence  to  truth,  it  may  illus- 
trate: (1)  The  race  of  man  in  fallen 
condition,  despoiled  and  ready  to  per- 
ish eternally,  through  him  who  is  a 
murderer  from  the  beginning,  John  8  : 
44.  (2)  The  inefiicacy  of  all  human 
rites  to  heal  and  clothe  us,  or  the  indif- 
ference of  formal  religion  it  regard  to 


256 


LUKE  X. 


A.  D.  29 


Jesus  at  the  house  of  Martha  and  Mary. 

38  Now  it  came  to  pass,  as  they  went,  that  he  entered 
into  a  certain  village :  and  a  certain  woman  named 

39  'Martha  received  him  into  her  house.     And  she  had 


•John  11.  1;  12.2, 
3. 


our  spiritual  necessities.  (3)  Jesus  in 
our  humanity,  coming  to  our  rescue, 
and  granting  us  all  needed  grace.  But 
even  here  we  must  beware  how  we  press 
the  analogy  too  far. 

Some  refer  to  the  fact  that  a  short 
time  previous  to  this  the  Jews  had 
angrily  said  to  Jesus,  "  Say  we  not 
well,  that  thou  art  a  Samaritan,  and 
hast  a  devil  ?"  John  8  :  48.  If  the  pas- 
sage ia  at  all  suggestive  in  this  connec- 
tion, it  seems  only  to  be  that  the  parable 
can  by  accommodation  be  usid  to  illus- 
trate the  different  modes  of  treatment 
which  a  conscious  sinner  received  from 
the  religious  leaders  of  the  Jews  and 
from  Jesus.  While  priests  and  Levites 
neglected,  with  cold  indifference,  poor 
sin-stricken  souls,  Jesus  was  laboring 
among  publicans  and  sinners,  seeking 
to  save  the  lost.  But  while  many  harm- 
less illustrations  can  thus  be  drawn  from 
the  passage,  yet  to  suppose  that  the  par- 
able was  designed  to  teach  these  implies 
a  principle  of  interpretation  which 
would  be  exceedingly  dangerous  if  ap- 
plied universally  to  Scripture. 

38-42.  Jesus  at  the  House  of 
Maky  and  Martha.  This  was  at 
Bethany,  and  probably  soon  after  the 
seventy  had  returned  from  their  mis- 
sion, about  the  middle  of  November, 
A.  D.  29. 

38.  NoAV  it  came  to  pass.  The 
note  of  time  is  indefinite.  There  is 
nothing  in  the  language  to  indicate 
whether  the  incident  here  related  took 
place  immediately  after  the  parable  of 
the  good  Samaritan,  or  whether  some 
little  time  intervened.  As  they 
went,  as  they  ivere  going,  journeying. 
As  Jesus  and  the  twelve  were  proceed- 
ing on  their  excursions  whither  the  sev- 
enty had  already  gone.  The  seventy, 
having  performed  their  mission,  return 
from  the  scene,  and  we  hear  no  more 
of  them.  Jesus  now  is  prosecuting  his 
work,  attended,  as  we  would  naturally 
expect,  by  the  twelve,  or  a  portion  of 
them. 

He  entered.  He  in  the  original  is 
emphatic.  He  may  have  entered  the 
village  alone,  while  his  disciples  were 


performing  duties  allotted  them.  But, 
whether  attended  or  unattended,  it  ia 
his  visit  which  is  at  once  brought  prom- 
inently to  view.  A  certain  village. 
"  Bethany  was  the  town  of  Mary  and 
her  sister  Martha,"  John  11  :  1 ;  Matt. 
21 :  17.  The  characters  of  the  two  sisters 
as  here  presented  agree  with  those  de- 
scribed in  John.  That  Lazarus  is  not 
named  may  be  explained  by  the  fact 
that  Luke  had  no  occasion  to  mention 
him,  his  design  being  merely  to  present 
these  two  sisters  with  their  different 
traits  and  their  relations  to  Jesus.  It  is 
strange,  therefore,  that  some  have 
thought  them  not  to  have  been  the 
sisters  of  Lazarus,  and  others,  while 
admitting  it,  have  thought  they  had  a 
residence  in  Galilee.  It  is  sometimes 
easj'  to  make  a  difficulty  where  no  dif- 
ficulty exists.  The  most  natural  and 
obvious  conclusion  is  that  this  village 
was  Bethany,  which  was  situated  less 
than  two  miles  from  Jerusalem,  on  the 
eastern  slope  of  the  Mount  of  Olives. 

A  certain  woman  named  3Iar- 
tha.  Martha  is  generally  known  as 
sister  of  Mary  and  Lazarus.  She  here 
first  appears  in  history,  and  this  seeius 
to  have  been  the  first  visit  of  the  Sp.- 
viour  at  her  house.  The  next  account 
of  her  is  at  the  death  and  raising  of 
Lazarus,  John  11  :  1  ft".  She  last  ap- 
pears at  the  supper  and  anointing  at 
Bethany,  and  again  as  "  serving,"  John 
12  :  2.  "  The  old  character  shows  itself 
still,  but  it  has  been  freed  from  evil. 
She  is  no  longer  cumbered,  no  longe? 
impatient.  Activity  has  been  calmed 
by  trust.  AVhen  other  voices  are  raised 
against  her  sister's  overflowing  love,  hers 
is  not  heard  among  them." — Dr.  Wil- 
liam Smith's  Dictionary.  Amer.  Ed. 
It  has  been  conjectured  that  she  was  the 
wife  of  "  Simon  the  leper,"  at  whose 
house,  accord;  \g  to  Matthew  (26  :  6) 
and  Mark  (14 :  3 ),  the  supper  and  anoint- 
ing occurred.  Simon  may  have  been 
her  husband  or  her  father.  There  is 
nothing  in  the  word  women  here  used 
to  decide  whether  she  had  a  husband  or 
not.  She  was  very  probably  the  oldei 
sister,  as  she  was  the  head  and  managei 


A.  D,  29. 


LUKE  X. 


257 


a  sister  called  Maiy,  'which  also  "Hat  at  Jcsiis'  fbot, 

40  and  heard  his  word.  But  Martha  was  'cumbered 
about  much  serving,  and  came  to  him,  and  said,  Lord, 
dost  thou  not  care  that  my  sister  hath  left  me  to  serve 

41  alone?     Bid  her  therefore  that  she  help  me.     And 


« 1  Cor.  7.  32,  etc. 
»ch.8.35;Deu.  33 

3;  Ac.  22.  3. 
'  ch.  12.  2'J  i  John 

6.27. 


of  the  household,  and  she  received, 
welcomed  to  hospitality,  Jesus  into 
her  house.  It  seems  a  natural  infer- 
ence that  this  was  the  first  visit  of  Je- 
sus to  the  family.  Some  suppose  that 
ilartha  possessed  the  house  iu  right  of 
her  husband.  The  family  seems  to 
liave  been  of  some  prominence,  as  many 
Jews  came  from  Jerusalem  to  comfort 
them  after  the  death  of  Lazarus,  John 
11  :  19. 

39.  She  had  a  siste*,  probably  her 
only  sister.  Mary,  the  sister  of  Laza- 
rus, like  her  sister  Martha,  appears  only 
three  times  in  gospel  history — here, 
where  she  sat  listening  eagerly  for 
every  word  from  the  divine  Teacher  ;  at 
the  mourning  and  the  raising  of  her 
brother  (John  11),  where  she  exhibited 
the  same  deep  and  quiet  devotion  and 
piety,  and  the  same  strong  faith ;  and  at 
the  supper  at  Bethany,  where  in  the 
anointing  of  her  Lord  she  showed  a 
deeper  insight  into  the  nature  of  his 
sacrificial  work  than  did  the  other  dis- 
ciples (John  12  :  7),  and  which  was  to 
make  her  name  memorable  throughout 
the  whole  world,  Matt.  26  :  13.  The 
traditions  concerning  the  after-history 
of  Martha  and  Mary  are  entirely  unde- 
serving of  credit. 

Which,  who,  also,  as  well  as  his 
disciples,  sat  at  Jesus'  feet,  or  (pro- 
bably correct  text)  at  the  Lord's  feet, 
as  a  learner.  Pupils  were  accustomed 
to  sit  at  the  feet  of  their  teachers. 
Thus  Paul  sat  and  learned  at  the  feet 
of  Gamaliel,  Acts  22  :  3.  The  expression 
need  not  be  pressed  farther  than  that 
Maiy  sat  near  in  a  loving  and  teachable 
f.pirit  for  the  purpose  of  hearing  his 
word,  his  discourse  on  things  pertain- 
ing to  his  kingdom.  She  is  described 
as  sitting  in  John  11  :  20,  in  contrast  to 
the  active  Martha.  In  Mary  we  see  a 
quiet,  childlike,  and  contemplative 
spirit,  eagerly  seeking  after  and  drink- 
ing iu  the  truth.  The  good  Samaritan 
nresents  us  an  example  of  active  love; 
Mary,  of  devoted  and  receptive  love. 

40.  In  contrast  to  Mary  at  her  Mas- 
ter's feet  is  Martha  bustling  amid  anx- 


ious cares  and  overburdened  with  much 
labor.  Was  cumbered,  perplexed, 
over-occupied.  About  much  serving, 

with  her  domestic  duties  in  preparing 
for  the  table  and  the  entire  entertain- 
ment. She  gave  herself  up  wholly  to 
this  work,  was  all-absorbed  and  over- 
whelmed with  it,  even  to  sacrificing  the 
privilege  of  listening  to  the  heavenly 
instruction  of  Jesus.  Here  was  her 
mistake.  It  was  her  duty  to  provide 
stiitably  for  the  Saviour's  bodily  wants, 
but  it  "should  not  have  been  the  sole 
absorbing  subject  of  her  thoughts,  nor 
should  it  have  led  her  to  treat  his  in- 
structions as  of  secondary  importance. 

And  came  to  him.  Came  with 
some  haste  to  Jesus  into  the  room  where 
he  was  sitting,  for  so  the  original  would 
seem  to  imply.  Lord.  She  addresses 
him  with  reverence  ;  for  her  hurried  and 
anxious  cares  resulted  from  her  high 
conceptions  of  the  dignity  of  her  guest. 
Yet  with  this  feeling  of  reverence  she 
mingles  a  spirit  of  impatience  border- 
ing upon  rudeness.  Dost  thou  not 
care,  is  it  no  concern  to  thee?  The 
question  was  the  outburst  of  over-anx- 
ious feelings  to  provide  a  worthy  enter- 
tainment for  Jesus,  and  implies  that  it 
surely  was  and  should  be  a  care  to  him. 
It  was  something  like  the  complaining 
prayer  of  the  disciples  who  came  and 
awoke  him  in  the  storm,  saying, 
"  Teacher,  carest  thou  not  that  we 
perish  ?"  Mark  4  :  38.  She  went  with 
her  care  to  Jesus,  which  was  right,  but 
she  showed  a  murmuring,  fretful  dispo- 
sition, and  her  impetuous  words  bordered 
almost  upon  censure.  Hath  left  me 
to  serve  alone.  Implying  that  Mary 
had  been  aiding  her  either  before  or  a 
little  after  the  coming  of  Jesus.  It 
seems  that  Mary  felt  that  the  spiritual 
truth  he  uttered  was  the  all-important 
thing,  and  she  probably  rightly  con- 
ceived that  he  cared  rather  to  impart 
this  than  to  receive  a  splendid  entertain- 
ment, and  that,  having  assisted  Martha 
as  far  as  she  thought  necessary,  she  had 
repaired  to  the  "oom  where  he  wag 
teaching  and  sat  as  a  learner  by  the 


258 


LUKE  X, 


A.  D.  29. 


Jesus  answered  and  said  unto  lier,  Martha,  Martha,    *ch.8.i4;  Phil.  4, 
"  thou  art  careful  and  troubled  about  ^  many  things :   ,  ^j^  g  ^^^^ 
42  but  y  one  thing  is  needful ;  and  Mary  hath  '  chosen   j  Ps.  27.  4 ;  John 

17.  3 ;  1  John  5.  11,  12.        •  Deii.  30.  19. 


disciples.  She  could  have  entered  into 
the  meaning  of  Jesus*  words  on  another 
occasion,  "  I  have  food  to  eat  that  ye 
know  not  of,"  "  My  food  is  to  do  the 
will  of  him  that  sent  me,  and  to  finish 
his  work,"  John  4  :  32,  34. 

Bid  her.  Martha  feels  that  her 
words  at  this  time  would  not  be  properly 
heeded  by  her  deeply-interested  sister. 
She  would  have  Jesus  on  her  side.  His 
word  would  have  all  the  authority  of 
law  to  Mary,  who  would  also  be  happy 
to  do  anything  that  he  should  bid  her. 
Therefore.  Since  she  has  left  me 
alone,  and  there  is  much  to  be  done, 
and  thou  must  have  some  care  about 
this  matter.  That  she  help  me,  Ikat 
she  give  me  a  helping  hand. 

41.  Martha,  Martha.  An  impres- 
sive and  emphatic  repetition,  calling  her 
attention  to  the  important  truth  he  was 
about  to  utter.  The  tender  and  solemn 
repeating  of  her  name  would  not  only 
arrest  her  attention,  but  tend  to  calm 
her  mind  and  prepare  her  to  receive 
his  gentle  reproof.  Thou  art  careful, 
distracted  with  cares  and  anxieties.  The 
verb  refers  to  her  inner  anxieties. 
Troubled,  disturbed,  with  special 
reference  to  the  outward  bustle  and 
confusion.  About  many  things,  the 
manifold  cares  in  providing  for  his 
entertainment.  The  reproof  has  refer- 
ence not  so  much  to  the  entertaining 
him  as  to  her  state  of  mind ;  not  to  the 
mere  providing  for  the  company,  but  to 
her  needless  solicitude  and  restless  agi- 
tation of  spirit,  which  could  well  have 
been  spared  on  that  occasion.  "  Thou 
art  solicitous  and  disquieted  (as  the 
waters  when  agitated  by  the  violent 
storms)  about  a  variety  of  interests 
comparatively  unworthy  of  regard. 
Christ  condemns  not  her  hospitality, 
but  her  solicitude  and  superfluity,  her 
distraction  and  perplexity."  —  Dk.  A. 
Nevin. 

42.  But  one  thing  is  needful,  or 
necessary,  or  of  one  thing  there  is  need, 
a  necessity,  in  contrast  to  the  many 
things  of  the  preceding  verse.  Some 
have  strangely  supposed  that  the  con- 
trast here  was  batween  many  dishes  and 


one  dish.  But  this  is  not  only  a  low 
view,  but  also  fails  to  harmonize  with 
"the  good  part"  which  immediately 
follows.  The  contrast  is  not  only  in 
regard  to  number,  but  also  in  regard  to 
kind.  Martha  was  absorbed  with  the 
physical  and  earthly,  Jesus  points  to 
the  spiritual  and  heavenly.  The  re- 
mark of  Dr.Oosterzee  is  worthy  of  notice : 
"The  explanations  of  this  expression 
would  have  been  far  less  divergent  if  the 
distinct  inquiry  had  been  proposed, 
Needful  for  what?  The  answer  can, 
according  to  the  connection,  only  be 
this :  '  To  receive  the  Lord  aright ;'  for 
this  was,  after  all,  the  main  thing  in 
Martha's  feelings,  and  even  Mary  also, 
little  occupied  as  she  ajipeared,  must 
have  been  anything  but  indifferent." 
While  this  is  true  as  far  as  it  goes,  we 
must  not  stop  here,  for  Mary  was  intent 
on  receiving  not  only  Jesus  aright,  but 
also  the  truth  he  uttered.  The  one 
thing  needful  implies  a  proper  state  of 
heart  for  receiving  the  Saviour,  and 
also  the  receiving  of  him  and  his  truth. 

"  It  is  one  of  the  peculiarities  of  our 
Saviour's  discourses  that  they  often  in 
a  few  words  say  all  that  is  necessary  to 
bring  everlasting  truth,  in  some  special 
view  of  it,  home  to  all  times  and  cir- 
cumstances. Standing  at  the  very  heart 
and  centre  of  the  spiritual  world,  he 
without  violence  entwined  the  minutest 
and  least  important  circumstances  of 
the  present  with  the  loftiest  eternal 
realities.  In  the  eflforts  of  the  tv/o 
sisters  the  Lord  brings  the  nothingness 
of  all  love  and  care  for  the  creature 
into  close  comparison  with  care  <br 
what  is  everlasting.  The  cme  thing 
must  be  so  laid  hold  of  by  the  soul 
that  no  striving  at  anything  else  may 
similarly  rouse  it;  and  having  begun 
with  one  thing,  it  will  be  able  to  deal 
not  merely  with  many  things,  but  with 
all  things  else,  in  such  a  way  .  .  .  that 
it  sliall  itself  bear  sway  and  bring  every 
act  into  harmony  with  the  highest  end 
of  life.  This  pure  and  holy  effort  after 
the  one  and  the  eternal  portion  had 
Mary  chosen." — Olshausen. 

It  may  also  be  tdded  that  it  is  not  by 


A.  D.  29. 


LUKE  X. 


259 


that  good  part  •which  shall  not  be  taken  away  from   *^4ll-?\^%j^2H- 
her.  Phil.'l.e;  ll'et.' 

1.  4,  5. 


ore  thing,  but  by  many,  that  persona  are 
distracted.  With  proper  attention  to 
the  ane  thing  needful,  Martha  as  weJl  as 
Mary  could  have  done  well  in  attend- 
ing to  her  household  duties.  Mary 
Lath  chosen,  referring  to  her  vol- 
untary choice.  That  good  part,  the 
good  part  or  ].  art  ion,  with  special  refer- 
ence to  that  part  in  Christ's  kingdom 
which  to  the  individual  soul  can  pre- 
eminently be  styled  good.  This  was 
the  one  thing  needful.  It  was  by  faith 
in  Jesus  that  Mary  was  receiving  into 
her  soul  the  blessings  of  eternal  life,  of 
which  she  could  never  be  deprived, 
John  6  :  53,  54;  17  :  2,  3.  Commen- 
tators have  not  failed  to  see  in  the  word 
part  that  which  is  portioned  out  or  as- 
signed by  the  sovereign  grace  of  God. 
God's  sovereignty  and  man's  free  agency 
are  brought  into  mutual  harmony. 

Which  shall  not  be  taken  away 
from  her.  The  crowning  excellence 
of  this  good  part  to  Mary  individually, 
and  to  all  who  have  it.  Heathen  authors 
have  been  quoted  in  this  connection 
Thus,  Hierocles  says,  "  It  is  not  in  the 
power  of  any  man  to  deprive  us  of  a 
virtuous  habit."  And  Cicero  says,  "  If 
a  happy  life  can  be  lost,  it  cannot  be 
happy,"  and  again,  "  While  all  other 
things  are  uncertain,  fading,  and  mov- 
able, virtue  alone  is  fixed  with  very 
deep  roots,  so  that  she  can  never  by 
any  violence  be  overthrown  or  removed 
from  her  place."  This  is  especially 
true  of  religion  and  eternal  life,  Ps.  73  : 
25,  26 ;  John  16  :  22 ;  1  Cor.  3  :  22  ;  1 
Pet.  1:4;  John  10  :  28,  29. 

It  is  not  n&sessarily  implied  in  this 
narrative  that  Martha  had  not  chosen 
the  good  part,  and  therefore  was  des- 
titute of  true  religion.  The  welcome 
she  now  gave  to  Jesus  and  her  desire 
to  honor  him  indicate  that  she  had  some 
true  conception  of  his  character  and 
love  for  him,  and  that  in  her  general 
conduct  she  was  not  neglecting  the  one 
thing  needful.  Her  mistake  seems  to 
have  been  in  regard  to  the  true  way 
of  honoring  Christ,  in  placing  external 
above  spiritual  service.  Her  views, 
however,  appear  to  have  been  carnal, 
like  those  of  many  of  the  disciples; 
and  this  incident  probably  led  her  into 


a  deeper  experience.  But  whether  we 
regard  her  now  as  possessed  of  true  re- 
ligion, or  as  a  mistaken  seeker  after  the 
true  righteousness,  we  know  that  not 
long  after  this  she  gave  marked  evi- 
dence of  vital  piety,  John  11  :  21-27. 

"  There  is  here  none  of  that  exalta- 
tion of  the  contemplative  over  the 
active  life  which  Koman  Catholic 
writers  have  seen  in  this  passage,  and 
on  which  they  are  so  fond  of  dwelling. 
Either  may  be  necessary,  both  must  be 
combined.  Paul,  as  has  well  been  said, 
in  his  most  fervent  activity,  had  yet 
the  contemplative  and  inward  calm  of 
Mary;  and  John,  with  the  most  rapt 
spirit  of  contemplation,  could  yet  prac- 
tice the  activity  of  Martha.  Jesus  did 
not  mean  to  reprobate  any  amount  of 
work  undertaken  in  his  service,  but 
only  the  spirit  of  fret  and  fuss,  the 
want  of  all  repose  and  calm,  the  osten- 
tation of  superfluous  hospitality,  in 
doing  it;  and  still  more  that  tendency 
to  reprobate  and  interfere  with  others 
which  is  so  seen  in  Christians  who  are 
as  anxious  as  Martha,  but  have  none  of 
Mary's  holy  trustfulness  and  perfect 
calm." — Dr.  Farrab,  Life  of  Christ, 
vol.  ii.,  p.  143. 


Remarks. 

1.  Reformers  in  different  ages  have 
come  in  pairs,  ver.  1 — Moses  and  Aaron, 
Ex.  4 :  29 ;  Caleb  and  Joshua,  Num. 
14  :  6,  30;  Elijah  and  Elisha,  1  Kings 
19  :  16,  21. 

2.  An  increase  of  ministers  and  earn- 
est laborers  in  the  great  harvest-field 
must  be  sought  by  earnest  prayer.  AVe 
may  expect  that  they  will  be  sent  forth 
in  proportion  to  our  faith  and  prayers, 
ver.  2 ;  Matt.  9  :  37,  38. 

3.  Christians,  and  especially  ministers 
and  teachers,  should  be  lamblike  in 
their  dispositions,  inoffensive  in  their 
deportment,  and  confiding  at  all  times 
in  the  supreme  Shepherd,  ver.  3 ;  Matt. 
10  :  16 ;  1  Pet,  2  :  25 ;  5:4. 

4.  We  should  do  our  work  for  Christ 
with  earnestness  and  despatch,  ver.  4 ; 
1  Sam.  21  :  8 ;  Acts  12  :  7 ;  22  :  18,  21. 

5.  The  gospel  is  a  proclamation  of 


260 


LUKE  X. 


A.  D,  29 


peace  through  the  hlood  of  Jesus,  ver. 
5 ;  Rom.  5:1;  10  :  15 ;  14  :  17 ;  1  Cor. 
7  :  15;  Eph.  2  :  It,  15,  17. 

6.  The  ]jeace  which  the  gospel  prof- 
fers, like  the  dove  from  the  ark,  fiuds  a 
resting-place  or  returns,  ver.  6 ;  ch.  19  : 
9;  Ps.  35  :  13;  Isa.  55  :  11. 

7.  Ministers  should  go  forth  to  their 
work  in  humble  dependence  on  God  for 
a  supplv  of  their  temporal  wants,  ver. 
7  ;  1  Cor.  9  :  8-11 ;  3  John  7. 

8.  It  is  tlie  duty  of  Christians  to  make 
a  practical  acknowledgment  of  the  truth 
that  tlie  laborer  is  worthy  of  his  hire  by 
giving  ministers  a  liberal  support,  vers. 
7,  8;  1  Cor.  9  :  13,  14;  2  Cor.  11  :  7,  8; 
3  John  8. 

9.  They  must  also  bring  the  gospel 
into  the  family,  to  children  and  domes- 
tics as  well  as  parents — to  all,  indeed, 
that  are  able  to  understand  its  claims. 
The  piety  of  parents,  however,  does  not 
include  that  of  tlieir  children,  nor  their 
right  to  baptism,  the  Lord's  Supper,  and 
church  membership,  ver.  13 ;  ch.  3  :  7- 
10;  Prov.  9  :  12;  Ezek.  18  :  20. 

10.  They  who  do  not  receive  the  min- 
isters of  the  gospel  as  Christ's  ministers, 
withholding  from  them  the  welcome  of 
their  hearts  and  the  support  that  is  their 
due,  and  especially  those  who  reject 
their  message,  are  guilty  of  greater  sin, 
aud  exposed  to  a  more  fearful  punish- 
ment, than  are  the  inhabitants  of  Sodom, 
vers.  14,  15 ;  also  vers.  10,  40. 

11.  Though  the  kingdom  of  God  may 
come  nigh  to  us,  yet  we  may  be  far  from 
it,  and  the  separation  may  be  eternal, 
ver.  11 ;  Matt.  7  :  21-23. 

12.  A  day  of  judgment  and  future 
punishment  are  plainly  taught  in  our 
Saviour's  woes  against  the  cities  of  Gal- 
ilee, vers.  12-15. 

13.  There  will  be  degrees  of  punish- 
ment in  the  future  world  according  to 
the  light  aud  privileges  enjoyed  and  the 
unbelief  ar.d  ingratitude  manifested  in 
this  life,  vers.  13-15;  ch.  12:47,  48; 
Matt.  5  :  21,  22 ;  Rom.  2  :  12. 

14.  Even  while  the  sinner  is  living, 
the  woe  that  seals  his  everlasting  doom 
r-p.y  be  pronounced  upon  him,  vers.  13, 
1- ;  2  Pet.  2:  6,  12-17. 

15.  Nations  receive  their  punishment 
in  this  world ;  individuals  in  the  next, 
vers.  13-15. 

16.  Christians  are  Christ's  representa- 
tives. Especially  are  his  ministers,  ver. 
16 ;  Matt.  25  :  40 ;  2  Cor.  5  :  20. 


17.  The  success  of  the  gospel  in  over- 
coming the  powers  of  darkness  is  an 
occasion  of  true  rejoicing,  yet  to  us 
I)ersonally  there  is  a  higher  joy,  vers. 
17-19 ;  Ps.  4  :  6,  7 ;  1  Thess.  2  :  19, 
20. 

18.  Satan  is  already  defeated;  his 
cause  has  received  its  death-blow,  vers, 
18,  19;  Ps.  68:18;  Eph.  4:8;  Rom. 
16  :  20. 

19.  It  is  the  privilege  of  Christians 
to  have  the  assurance  that  their  "  names 
are  written  in  heaven,"  and  to  rejoice 
in  the  glorious  fact,  ver.  20 ;  Phil.  4  :  3, 
4;  2  Tim.  1  :  12;  4  :  8. 

20.  Christ's  joy  on  earth  over  the 
conversion  of  souls  was  a  foretaste  of 
that  joy  he  now  has  in  the  triumphs  of 
his  kingdom  in  the  hearts  of  men,  ver. 
21 ;  Heb.  12  :  2. 

21.  Only  the  humble,  teachable,  and 
childlike  are  fitted  for  the  reception  of 
the  gospel,  ver.  21 ;  1  Cor.  1  :  27,  28 ;  1 
Tim.  6  :  20;  Isa.  28  :  9. 

22.  God  has  the  best  and  wisest  rea- 
sons for  all  his  dealings  with  men,  ver, 
21 ;  Rom.  9  :  14,  19,  20;  11  :  22,  83,  34. 

23.  Correct  views  of  God's  character 
can  only  be  learned  from  Christ.  There 
is  no  true  religion  apart  from  him,  ver. 
22;  John  14  :  6. 

24.  Let  us  realize  the  glorious  priv- 
ileges which  we  enjoy  and  thankfully 
improve  them,  vers.  23,  24;  Ps.  89  :  15; 
1  Pet.  1  :  10-13. 

25.  No  question  is  more  important 
than  that  of  the  lawyer,  yet  how  differ- 
ently asked !  ver.  25 ;  ch,  18:18;  Acts 
16  :  30. 

26.  He  readeth  the  law  aright  who  is 
led  to  the  discovery  that  by  the  deeds 
of  the  law  he  cannot  be  justified,  and 
that  the  only  way  of  salvation  is  through 
faith  in  Christ,  who  is  "  the  end  of  the 
law  for  righteousness  to  every  one  that 
believeth,"  ver.  26;  Gal,  3  :  21-24, 

27.  Supreme  love  to  God  is  in  har- 
mony with  true  self-love  and  true  bro- 
therly affection,  and  these  should  reg- 
ulate all  acts,  words,  and  opinions,  ver. 
27 ;  Rom.  13  :  10  ;  1  John  4  :  7, 

28.  The  law  was  intended  for  life, 
but  sin  has  made  it  result  in  death.  li 
promises  life  to  the  holy,  but  pronounces 
death  upon  the  sinner,  ver.  28 ;  Rom.  7  : 
10;  10  :  5;  Gal.  3  :  12. 

29.  The  law  is  unable  to  give  life  to 
the  sinner,  but  prepares  the  way  foi 
the  gospel,  which  points  to  eternal  life 


A.  D.  29. 


LUKE  XI. 


261 


XI. 


Jesus  teaches  the  disciples  to  pray. 
AND  it  came  to  pass,  that,  as  he  was  praying  in  a 


through  faith  in  Christ,  ver.  28;  Gal. 
3  :  21-24. 

30.  Learn  the  folly  of  attempting  to 
justify  ourselves  on  the  ground  of  our 
i'enevolence,  ver.  29;  Rom.  3  :  20. 

81.  Neither  a  theoretical  knowledge 
of  religion  nor  engagement  in  holy 
occupations  will  open  the  eyes  and 
aearts  of  the  self-righteous,  vers.  30-32. 

32.  We  are  to  do  good  to  all  men  as 
we  have  opportunity,  vers.  33-37;  Gal. 
6  :  10. 

33.  We  must  distinguish  between 
general  love  to  our  neighbor  and  Chris- 
tian love  to  brethren,  John  13  :  34;  1 
John  3  :  16.  The  love  of  Christ  is  the 
btandai'd  of  the  latter;  love  of  one's 
self  is  the  standard  of  the  former,  vers. 
33-37. 

34.  The  love  which  the  law  requires 
is  founded  on  the  relatioQ  of  men  to 
n:en  and  their  common  relation  to  God, 
vers.  33-37. 

35.  "  Love  has  no  limit  but  its  in- 
ability to  go  farther.  Love  forgets  all 
antipathies  at  the  sight  of  another's 
woe,"  vers.  33-37. 

36.  If  we  would  exercise  true  love  to 
our  neighbor,  we  must  begin  with  true 
love  to  God,  vers.  27,  37. 

37.  Let  us  look  to  Christ  and  seek 
his  grace,  so  that  love  to  God  and  man 
may  become  the  ruling  principle  of  our 
lives,  ver.  37 ;  John  4  :  7-10. 

38.  Christ  not  only  exemijlified,  but  far 
surpassed,  the  benevolence  of  the  true 
Samaritan,  vers.  33-37 ;  Rom.  5  :  6-8. 

39.  The  highest  position  and  the 
greatest  privilege  which  we  can  have 
on  earth  is  to  sit  at  the  feet  of  Jesus. 
It  is  not  enough  to  welcome  Jesus  to 
our  houses;  we  must  welcome  him  to 
our  hearts,  vers.  38,  39. 

40.  We  must  beware  lest  we  become 
so  absorbed  in  domestic  and  worldly 
affairs  as  to  forget  our  higher  and 
spiritual  interests,  vers.  40,  41 ;  Rom. 
12  :  11 ;  Matt.  5  :  31-34;  John  6  :  27. 

41.  We  should  tell  Jesus  all  our  cares 
and  sorrows — not  impatiently  or  dicta- 
lorially,  but  humbly  and  inquiringly, 
ver.  40. 

42.  There  are  dangers  both  in  a  life 
of  outward  activity  and  in  one  of  in- 
ward contemplation.     We  must  take 


the  temperament  of  individuals  into 
account  in  judging  of  their  religious 
characters,  vers.  40,  41. 

43.  How  great  the  folly  of  neglecting 
the  one  thing  needful  I  ver.  42.  "  The 
'many  things'  belonging  to  the  out- 
ward service  of  God  may  sometimes  so 
absorb  the  thoughts  and  distract  the 
feelings  of  even  loving  and  faithful 
Christians  as  to  interfere  with  that 
teachable  and  devout  spirituality  which 
is  '  the  one  thing  needful '  to  all  accept- 
able and  proiitable  service." 

44.  The  true  Christian's  possession 
shall  never  be  taken  from  him.  Let  it 
be  our  highest  aim,  ver.  42;  Rom.  8  : 
35-39 ;  1  John  2  :  17 ;  2  Pet.  3  :  11,  13 ; 
Rev.  21  :  4,  23-27. 

45.  There  are  times  when  it  is  proper 
to  neglect  all  other  things  and  devote 
our  whole  attention  to  the  one  thing 
needful,  vers.  40-42 ;  Matt.  6  :  33. 


CHAPTER  XI. 

This  chapter  opens  with  our  Lord  at 
prayer,  and  his  instructions  to  his  dis- 
ciples, in  which  he  gives  a  model  of 
prayer,  teaches  importunity  thereia, 
and  urges  motives  for  it,  vers.  1-13, 
Having  cast  out  a  demon,  some  accuse 
him  of  being  in  league  with  Satan  and 
others  demand  a  sign,  14-16.  The  for- 
mer he  refutes  (17-28),  the  latter  he  re- 
fers to  the  sign  of  the  prophet  Jonah  ; 
he  teaches  the  high  privileges  and  great 
guilt  of  that  generation,  and  admonishes 
them  in  regard  to  the  light  that  is  in 
them,  29-36.  After  this  Jesus  dines 
with  a  Pharisee,  when  he  utters  further 
woes  upon  Pharisees  and  lawyers  (37- 
52),  and  they  seek  to  draw  from  him 
words  which  may  form  a  ground  of  ac- 
cusation, 53,  54. 

1-13.  Jesus  teachks  his  Disci- 
ples HOW  TO  PkAY,  and  ENCOUFvAGES 

THEM  Thereto.  Parable  of  the 
Friend  at  Midnight.  Compare  Matt. 
G  :  9-13 ;  7  :  7-11,  where  it  appears  that 
Jesus  uttered  some  of  these  truths  on  a 
previous  occasion. 

1.  As  he  was  praying  in  a  cer- 
tain place.  Luke  frequently  takes 
notice  of  our  Lord  at  prayer,  ch.  9:18. 


262 


LUKE  XI. 


A.  D.  29, 


certain  place,  when  he  ceased,  one  of  his  disciples 

said  unto  him.  Lord,  teach  us  to  pray,  as  John  also  ^Ps.  103.13 ;  is.  64 

taught  his  disciples.  john^20  ^iv^G  ^1 

2       And  he  said  unto  them,  When  ye  pray,  say,  ''  Our  4.  e.      '     ' 


Where,  we  are  not  told.  As  the  preced- 
ing account  took  us  to  Bethany,  it  is 
possible  that  this  was  in  its  neighbor- 
hood, possibly  on  the  Mount  of  Olives. 
When  he  ceased.  It  was  not  while 
he  prayed,  but  afterward,  that  one  of  the 
disciples  made  the  request.  There  seems 
to  have  been  something  about  the  man- 
ner and  the  matter  of  his  prayer  which 
deeply  impressed  those  that  heard. 
There  was  a  solemn  stillness ;  the  disci- 
j.les  felt  that,  in  comparison,  their  sup- 

flications  could  hardly  be  called  jirayer. 
a  deep  reverence,  one,  as  spokesman 
for  the  rest,  breaks  the  silence.  Who 
this  mie  was  is  left  unknown,  whether 
an  apostle,  one  of  the  seventy,  or  one 
of  his  other  faithful  disciples.  Je- 
sus appears  to  have  been  in  a  retired 
place,  and  the  dLsciple  was  one  of  those 
with  him,  and  hence  admitted  into 
near  relations  to  him.  Whether  he  was 
a  recent  convert,  or  had  heard  the  ser- 
mon on  the  mount  without  properly 
understanding  it  and  applying  it,  can 
only  be  conjectured.  It,  however,  seems 
more  likely  that  he  was  one  of  those 
Judean  disciples  who  had  not  attended 
our  Lord's  ministry  in  Galilee,  and 
hence  had  not  heard  that  sermon. 
Teach  us,  showing  that  he  asked  for 
others  as  well  as  himself.  He  does  not 
ask  for  any  prescribed  form  of  prayer, 
but  for  particular  instruction  in  regard 
to  the  very  exercise  to  pray. 

As  John  taught.  He  may  have 
been  one  of  John's  disciples.  This  is 
the  only  allusion  made  to  John's  teach- 
ing his  disciples  to  pray.  From  ch. 
6  :  33  we  learn  that  the  disciples  of 
John  were  accustomed  to  fast  often  and 
make  prayers.  It  is  very  probable  that 
John  prescribed  prayers  of  confession, 
petition,  and  thanksgiving  for  various 
occasions.  Doubtless  the  prayer  which 
Jesus  gave  stood  in  marked  contrast 
for  its  simplicity  and  comprehensive- 
ness. Jewish  teachers  also  gave  their 
disciples  various  forms  of  prayer.  And 
Tertullian  says  that  John  brought  in  a 
new  order  and  method  ofprayer  and  gave 
his  disciples  some  instructions  and  direc- 
tions mucl  better  than  th»  Jews  had. 


2.  The  Lord's  prayer  here  given  is 
briefer  than  that  in  Matthew  {6  :  9-13), 
and  this  is  what  we  would  naturally 
expect.  We  should  look  for  the  first 
and  original  form  to  be  the  fuller  and 
the  repetition  briefer.  Both  fit  admira- 
bly in  their  places.  There  is  no  neces- 
sity nor  any  good  reason  for  supposing 
that  the  sermon  on  the  mount  is  a  col- 
lection of  sayings  spoken  on  diff"erent 
occasions,  and  that  thus  the  Lord's 
prayer  found  its  place  in  it.  Our  Lord, 
like  all  great  teachers,  found  it  neces- 
sary to  repeat  his  instruction.  The 
changing  multitudes,  different  places 
and  audiences,  new  disciples,  and  the 
slowness  of  his  disciples  to  understand 
sj^iritual  truth  rendered  this  necessary. 

When  ye  pray,  say.  This  is  more 
definite,  yet  with  the  same  general 
meaning  as  the  direction  in  Matthew  : 
"After  this  manner,  therefore,  pray 
ye."  That  our  Lord  did  not  give  this 
as  a  form  of  prayer  to  be  strictly  and 
of  necessity  used  by  his  followers  ap- 
pears, 1st,  He  nowhere  intimates  any 
such  purpose ;  2d,  This  form  in  Luke  is 
equally  authoritative  with  that  in  Mat- 
thew, yet  it  has  important  variations 
and  omissions,  showing  that  it  is  not  an 
unyielding  mould,  but  rather  a  guide  aa 
to  the  manner  and  matter  of  our  spon- 
taneous petitions ;  3d,  We  do  not  find  an 
instance  where  Jesus  used  this  prayer 
or  any  other  as  a  form ;  4th,  John  16  : 
23,  24,  is  against  the  supposition ;  5th, 
In  none  of  the  recorded  prayers  of  the 
apostles  do  we  find  a  single  repetition 
of  this  prayer ;  6th,  We  find  no  trace  of 
its  use  among  the  primitive  churches. 
Tlioluck  remarks,  "  It  does  not  occur  in 
the  Acts  nor  in  any  writer  before  the 
third  century." 

There  is  no  good  ground  for  saying, 
with  some,  that  our  Lord  took  most  of 
this  prayer  from  Jewish  forms.  Doubt- 
less it  embodied  petitions,  in  essence,  of 
saints  in  previous  ages,  yet  Jesus  need- 
ed not  to  select  from  these,  but  could 
draw  from  the  richness  of  himself,  in 
whom  were  all  the  treasures  of  wisdom 
and  knowledge. 

Several  passages  in  the  Talmud  havf 


A.  D.  29. 


LUKE  XL 


263 


Father  "which  art  in  heaven,  *  Hallowed  be  thy  name. 

"Thy  kingdom  come.    'Thy  will  be  done,  *as  in  heav- 

3  en,  so  in  earth.    Give  us  day  by  day  our  ''daily  bread. 

•  Ps.  2.  6-8 ;  Is.  2.  2-4 ;  Rev.  11.  15.  »Mt.  7.  2i,  Ac.  21.  14;  Eph.  6. 

6  ;  Heb.  13.  21.         «  Ps.  103.  20,  21.        >>  Ex.  16.  16-30  ;  Job  23.  12  ;  Pro. 
30.8;  1  Tim.  6.  8. 


•2  Chr.  2(    6;  Is. 

57.  15. 
4  Ex.    20.   7; 

111.9. 


Pa. 


led  some  to  assert  that  Christ  drew  his 
teachings  from  it.  But  it  was  not  writ- 
ten till  long  after  the  time  of  Christ,  not 
being  completed  before  the  sixth  centu- 
ry. If  it  is  replied,  however,  that  it  pre- 
viously existed  in  an  oral  form,  it  may 
be  answered  this  is  admitted,  but  how 
can  it  be  shown  that  the  Talmudists 
have  not  rather  drawn  from  Christ  ? 

There  is  a  prayer  in  the  Talmud  that 
holds  a  place  in  Jewish  worship  similar 
to  that  held  by  the  Lord's  Prayer  in  the 
English  liturgy.  It  is  said  to  be  as  old 
as  the  captivity.  It  is  highly  prized, 
and  its  repetition  is  regarded  as  having 
great  efficacy.  While  several  expres- 
sions of  the  Lord's  Prayer  are  found 
here,  they  are  amid  a  superfluity  of 
words,  like  little  grains  of  gold  in  a 
heap  of  common  earth.  How  unlike 
are  the  two  in  simplicity,  compactness, 
and  beauty !  It  is  very  ancient,  no 
doubt,  but  it  has  been  more  or  less 
changed,  as  is  evident  by  comparing 
the  prayer-books  of  different  countries, 
and  it  is  evident  that  it  may  have  been 
derived   from  the  prayer  of  Christ. 

The  Lord's  Prayer  as  given  by  Luke 
consists  of  five  petitions  and  may  be  di- 
vided into  two  classes,  the  first  class  re- 
lating to  God,  his  name,  his  kingdom, 
the  second  to  ourselves,  our  daily  want 
and  dependence  on  the  divine  bounty, 
our  sins  and  need  of  pardon,  our  dangers 
and  need  of  protection.  The  use  of  the 
plural  teaches  us  to  pray  for  others  as 
well  as  for  ourselves.  It  is  a  striking 
feature  of  this  model  prayer  that  it  be- 
gins with  God's  glory  and  then  passes 
to  the  wants  and  necessities  of  the  sup- 
pliant himself.  The  latter  should  ever 
te  subordinate  to  the  former. 

Our  Father.  Our  should  be  omit- 
ted, according  to  the  highest  critical 
authorities.  As  Creator  (Mai.  2:10; 
Isa.  64  :  8),  as  Preserver  (Fs.  145  :  16), 
by  adoption  (Rom.  8  :  15;  Eph.  1  :  5), 
he  is  the  Father  of  the  whole  race 
(Acts  17  :  26),  and  especially  of  all  his 
spiritual  children,  Isa.  63  :  16.  This 
relation  between  God  and  his  people, 


though  recognized  in  the  Old  Testa- 
ment, is  more  fully  revealed  in  the 
New,  Rom.  8  :  17.  Whoever  truly  ut- 
ters this  prayer  acknowledges  these 
great  truths.  Who  art  in  heaven. 
These  words  should  also  be  omitted,  ac- 
cording to  the  oldest  manuscripts.  The 
paternal  and  filial  relation  is  here  pre- 
sented. In  Matthew  we  have  the  fra- 
ternal and  the  celestial.  Hallowed 
be  thy  name.  Sanctified,  revered, 
held  sacred,  in  the  thoughts  of  our 
hearts  (1  Pet.  3  :  15),  by  the  words  of 
our  lips,  and  by  the  works  of  our 
hands;  everywhere  and  by  all,  1  Cor. 
10  :  31.  By  name  is  meant  not  merely 
the  appellation  by  which  God  is  known, 
Jehovah,  but  also  his  being,  which  his 
name  represents,  as  revealed  in  his 
word.  Let  thy  whole  being,  thy  re- 
vealed perfections,  be  held  in  holy 
reverence.  Compare  the  same  petition 
differently  expressed  by  Jesus  himself, 
"  Father,  glorify  thy  name,"  John  12  : 
28. 

_  Closely  connected  with  the  last  peti- 
tion is  the  one  that  follows.  In  the 
answer  to  it  the  name  of  God  is  hallow- 
ed. Thy  kingdom  come.  The  reigit 
of  God,  the  administration  or  kingdom 
of  the  Messiah.  See  ch.  4  :  43.  This 
petition  embraces  the  full  accomplish- 
ment of  the  kingdom  of  God,  which  has 
its  seat  in  the  heart,  and  also  all  the 
events  which  are  necessary  to  this 
glorious  result.  The  kingdom  of  grace 
here  and  of  glory  hereafter,  in  all  the 
successive  steps  till  God  shall  be  all  in 
all,  1  Cor.  15  :  28.  The  meaning  (;f 
this  petition  varies,  therefore,  according 
to  the  state  and  progress  of  Christ's 
kingdom. 

Thy  will  be  done,  as  in  heaven, 
so  in  earth.  This  should  also  be 
omitted,  according  to  the  oldest  manu- 
scripts and  the  highest  critical  authori- 
ties. It  would  seem  that  this  and  the 
preceding  interpolations  were  early 
added  to  Luke  to  make  this  prayer 
conform  to  that  in  Matthew. 

2.  Day   by    day,    each   day,   every 


264 


LUKE   XI. 


A.  D.  29 


4  And  'forgive  us  our  ^ sins;  ''for  we  also  forgive  every  'Mt.  18.  21,  etc.; 
one  that  is  indebted  to  us.  And  'lead  us  not  into  j ch^v ^40^42 •  Mt. 
temptation;  but  " deliver  us  from  evil.  6.12.         ' 

»Mt.  6.  14,  15.         'ch.  22.  40,  46;  1  Cor.  10.  13;  2  Cor.  12.  7-9;  Rev.  3. 
10.        ">  1  Chr.  4.  10 ;  Ps.  121.  7  ;  John  17.  15. 


day.  Our  daily  bread.  The  food, 
sustenance,  required  day  by  day.  The 
word  translated  daily  is  a  difficult  word, 
as  it  is  found  nowhere  in  the  entire 
Gieek  language  except  here  and  in  the 
parallel  passage.  Malt.  6  :  11.  The 
meaning  is  not  materially  different  if 
we  translate,  with  some,  "  Give  us  day 
by  day  our  needful  bread,"  that  which 
is  necessary  to  our  existence.  But  tlie 
translations  of  some  others,  "  Give  us 
to-day  the  bread  of  to-morrow,"  or 
"  our  future  bread,"  are  founded  on 
very  doubtful  philological  grounds. 
The  translation  daily  has  the  sanction 
of  the  earliest  versions  from  the  Greek. 
The  Lord  gave  daily  manna  to  the 
Israelites,  Ex.  16  :  4,  21.  Compare 
Agur's  prayer,  "  Feed  me  with  food 
convenient  (sufficient)  for  me,"  Prov. 
30  :  8,  9.  Bread  here  refers  primarily 
to  nourishment  for  the  body ;  yet  as  we 
are  made  up  of  body  and  soul,  we  should 
not  restrict  it  to  material  food,  but  ex- 
tend it  also  to  the  bread  of  eternal  life 
(John  6  :  34),  to  heavenly  and  spiritual 
nourishment.  Compare  Dr.  Conant's 
able  note  on  Matthew,  etc.,  p.  30. 

3.  And  forgive  us  onr  sins.  In 
Matthew  sin  is  represented  as  a  debt, 
and  forgiveness  as  debts  remitted.  Here 
the  word  sins — voluntary  departures 
from  right,  duty,  and  law — is  some- 
what stronger.  Sin  includes  "  trans- 
gressions of  the  law  "  and  "  unright- 
eousness." Compare  1  John  5  :  17,  and 
Paul's  use  of  the  word,  Rom.  7:8;  3  : 
9.  It  is  implied  here  that  all  are 
sinners,  and  that  we  need  to  pray  daily 
for  forgiveness.  For  Ave  also.  Em- 
pliatic,  for  we  ouiselves,  sinners  as  we 
are.  This  is  urged  as  a  reason  for 
divine  forgiveness,  not  on  the  ground 
of  merit,  but  as  denoting  a  proper  state 
to  be  forgiven.  Forgive  every  one 
that  is  indebted  to  us.  Here  the 
idea  of  debt  is  introduced.  For  we  our- 
selves forgive  those  who  fail  to  meet 
their  moral  obligations  to  us.  It  is  the 
duty  of  every  one  to  love  his  neighbor 
as  himself.  In  so  far  as  he  fails  of  this 
he  is  a  debtor,  a  delinquent.    Thus  are 


we  taught  to  ask  that  God  would  bestow 
forgiveness  upon  us  in  like  manner  as 
we  exercise  the  spirit  of  forgiveness 
toward  others.  If  we  are  unforgiving, 
what  is  the  jietition  but  asking  God  to 
withhold  forgiveness  from  us?  but  if  we 
find  a  readiness  within  ourselves  to  for- 
give the  faults  and  shortcomings  of 
others,  then  may  we  feel  the  assurance 
that  God  for  Christ's  sake  will  also  for- 
give us. 

4.  "  As  the  prayer  for  daily  bread 
raises  us  above  care  for  to-day,  and  the 
prayer  for  forgiveness  of  sins  is  meant 
to  quiet  us  concerning  the  past,  so  is 
the  prayer  against  temptation  a  weapon 
for  the  uncertain  future." — Van  Oos- 
TERZEE.  Temptation  means  origin- 
ally trial,  and  is  particularly  applied  to 
moral  trial  or  to  the  test  of  a  person's 
character  or  faith  (1  Pet.  4  :  12),  and  in 
a  stronger  sense  to  the  trial  of  one's 
virtue,  a  direct  solicitation  to  sin,  Luke 
4:13;  1  Tim.  6:9.  In  the  latter  sense, 
God  is  said  to  tempt  no  man  (James  1  : 
13),  yet  he  may  be  said  to  do  that  which 
he  permits  (compare  2  Sam.  24  :  1  and 

1  Chron.  21  :  1);  but  in  the  former 
senses  he  does  tempt  or  prove  men,  and 
especially  his  children,  Gen.  22  :  1 ;  E!x. 
15  :  25 ;  Deut.  13  :  3.  Temptation  here 
means  those  trials  which  may  lead  tc 
the  commission  of  sin ;  and  hence  tht 
prayer.  Lead  us  not,  or  bi'ing  us  not, 
for  this  is  the  meaning  of  the  word 
elsewhere  in  the  New  Testament,  ch.  5  : 
18,  19 ;  Acts  17  :  20;  1  Tim.  6:7;  Ileb. 
13  :  11.    Permit  not  Satan  (Job  1  :  12; 

2  :  6)  nor  others  to  do  it,  but  so  arrange 
circumstances  as  not  to  involve  us  in 
such  peril.  But  whatever  the  tempta- 
tions God  in  his  providence  may  permit 
to  come  upon  us,  he  will  give  a  way  of 
escape,  1  Cor.  10  :  13.  This  prayer, 
like  all  others,  is  to  be  offered  in  sub- 
mission to  the  will  of  God,  Matt.  26  :  39. 

But  deliver  ns  from  evil.  This 
should  be  omitted,  according  to  the  best 
critical  authorities.  The  closing  doi- 
ology  is  wanting  here,  and  is  also  want- 
ing in  the  best  and  oldest  manuscripts 
of  Matthew.     This  and  the  omissions 


A.  D.  29. 


LUKE  XI. 


263 


5  And  he  said  unto  them,  Which  of  you  shall  have 
a  friend,  and  shall  go  unto  him  at  midnight,  and  say 

6  unto  him,  Friend,  lend  me  three  loaves ;  for  a  friend 
of  mine  in  his  journey  is  come  to  me,  and  I  have 

7  nothing  to  set  before  him?  And  he  from  within 
shall  answer  and  say,  Trouble  me  not :  the  door  is  now 
shut,  and  my  children  are  with  me  in  bed ;  I  cannot 

8  rise  and  give  thee.     I  say  unto  you,  "  Though  he  will 


'ch.  18. 1,  etc. ;  Ge 
32.  26;  Mt.  15, 
22-28. 


and  variations  already  noticed  confirm 
the  view  taken,  that  this  prayer  is  a 
guide  rather  than  a  rigid  form  of 
]  rayer. 

5 .  Having  given  an  example  of  prayer 
(ver.  1),  and  a  brief  but  comprehensive 
model  of  prayer,  Jesus  enforces  im- 
portunity by  an  illustration,  commonly 
styled  the  parable  of  The  Friend  at 
Midnight. 

Jesus  draws  this  illustration  from 
human  experience  in  daily  life.  At 
midnight.  A  most  inconvenient  and 
unlikely  time  for  obtaining  help.  In 
the  summer  travellers  in  the  East  often 
prefer  the  cool  of  the  evening  and  of  the 
night  for  journeying.  Such  a  one  has 
come ;  you  have  risen,  opened  your  door, 
and  received  him  to  your  hospitality. 
But  your  bread  is  exhausted,  and  you  go 
to  a  neighbor  and  say.  Friend,  lend 
me  three  loaves,  one  for  your  guest, 
one  for  yourself,  and  one  for  hospitality, 
in  order  that  he  may  have  it  should  he 
be  very  hungry.  Loaves  were  usually 
round  cakes  of  different  sizes  and  about 
one  half  an  inch  thick.  It  was  common 
for  Jews  to  borrow  bread  of  one  another, 
and  certain  rules  were  laid  down  for  so 
doing.  The  people  of  the  East  generally 
prepare  only  food  enough  for  the  day, 
so  that  a  person  arriving  at  night  would 
be  likely  to  find  the  house  without 
bread.  In  this  case  the  man  knew  that 
his  neighbor  had  bread  in  his  house, 
and  he  pi-eferred  to  borrow,  rather  than 
grind  the  grain  and  bake  it. 

6.  A  twofold  reason  is  given.  His 
visitor  had  come  unexpectedly,  and  he 
had  nothing  to  set  before  him.  For 
a  friend  of  mine,  he  pleads  the  duty 
of  hospitality.  Since  we  are  neighbors 
and  friends,  my  friends  are  in  a  sense 
thy  friends.  As  a  friend  you  should 
help  me,  in  my  present  diflBculty,  to 
discharge  the  duty  of  hospitality.  In 
his  journey.  More  exactly,  from  a 
journey ;  to  st()]i  with  me  over  niglit,  or 
for  a  longer  time. 

23 


7.  Notice  that  the  one  of  whom  the 
favor  is  sought  is  styled,  not  friend, 
but  simply,  he  from  within,  and  that 
in  his  answer  he  omits  the  courteous 
appellation,  friend,  thus  betraying 
selfishness  and  ill-humor.  It  is  implied 
also  that  he  did  not  come  to  the  door  to 
converse  witii  his  friend.  Trouble 
me  not,  do  not  disturb  me.  He  is 
short  and  sharp.  The  door  is  now 
shut,  vith  the  additional  idea  of  being 
locked,  barred,  or  fastened.  Hence  he 
would  have  the  trouble  of  unbarring  it, 
or  removing  the  fastenings.  And  my 
children  are  with  me  in  bed. 
Literally,  and  the  little  children  with 
me  have  gone  to  bed  and  are  now  there. 
We  need  not  suppose  that  the  children 
were  in  the  same  bed  with  tlieir  father, 
though  probably  in  the  same  room,  the 
sleeping-chamber.  It  is  not  uncommon 
in  the  East  for  a  whole  family  in  hum- 
ble life  to  sleep  in  the  same  room,  each, 
it  may  be,  having  a  bed  or  mattress 
upon  the  floor  or  the  ground.  I  can> 
not  rise  and  give  thee.  His  inability 
arose  from  his  reluctance  and  disinclina- 
tion to  rise,  disturb  his  children,  and 
open  the  door.  He  was  unwilling  to  put 
himself  to  so  much  trouble. 

The  interrogation  point  should  be  at 
the  end  of  this  verse,  rather  than  at  the 
end  of  ver.  6.  The  question  commences 
with  ver.  5,  "  Which  of  j'ou,"  etc.  The 
interrogative  form  calls  special  attention 
to  the  case  stated,  and  aroused  thought 
in  regard  to  tlie  position  in  which  they 
were  placed.  What  will  you  now  do  ? 
Will  you  give  ui?  your  attempt,  and  let 
your  visiting  friend  go  unfed  ?  No ;  you 
will  still  entreat.  You  know  where 
bread  can  be  found,  and  you  will  still 
make  effort  to  discharge  the  sacred  duty 
of  hospitality. 

8.  Jesus  waits  not  for  an  answer,  and 
indeed  he  expects  no  answer.  As  if  he 
had  said,  I  know  what  you  would  do. 
You  would  be  urgent  and  persevere  in 
pressing  your  case  in  belialf  of  youl 


266 


LUKE  XI. 


A.  D.  29 


not  rise  and  give  him,  because  he  is  his  friend,  yet  °  i  Ki.  3.  5 ;  Ps 

because  of  his  importunity  he  will  rise  and  give  him  as  33%- Mt^2'i'2¥' 

9  many  as  he  neecleth.    And  I  say  unto  you,  "Ask,  and  John 4.  io".  '     ' 

it  shall  be  given  you ;  p  seek,  and  ye  shall  find  ;  knock,  ''  ^*-  ^^   ^ ;  ^eh 

10  and  it  shall  be  opened  unto  you.    For  '  every  c  ne  that  ,  ch.'  23.  42,  43  -,  2 

asketh  receiveth;  and  he  that  seeketh  findeth  ;  and  Chr.  33/1',  2, 19 ; 

to  him  that  knocketh  it  shall  be  opened.  rMS^Lam'^s  57' 


friend.  And  in  view  of  such  a  course 
of  action,  Jssus  affirms  strongly,  I  say 
unto  you,  though,  etc.  Though  he 
u'ill  7wt  give  him,  having  arisen,  bring- 
ing prominently  to  view  his  reluctance 
to  arise  and  disturb  his  family.  Be- 
cause he  is  his  friend.  A  reason 
strongly  put.  The  fact  that  he  is  his 
friend  should  have  been  sufficient ;  but 
though  this  fails,  his  importunity 
succeeds.  The  word  translated  impor- 
tunity literally  means  shamelessness,  and 
is  used  in  both  a  good  and  a  bad  sense. 
It  here  includes  that  freedom  from 
bashfulness,  that  assurance,  and  that 
urgency  which  would  lead  a  modest 
man  to  press  his  case  even  after  being 
refused.  It  is  an  umveariedness,  an 
importunity  that  will  not  be  repressed. 
He  will  rise,  his  reluctance  will  be 
overcome.  As  many,  loaves.  Not 
merely  three,  but  as  many  as  he  may 
need.  "  Even  so,"  it  has  been  remarked, 
"  when  the  heart  which  has  been  away 
on  a  journey  suddenly  at  midnight — 
i.  e.,  the  time  of  greatest  darkness  and 
distress — returns  home  to  us — that  is, 
comes  to  itself  and  feels  hunger — and 
we  have  nothing  wherewith  to  satisfy 
it,  God  requires  of  us  bold,  importunate 
faith." 

The  force  of  this  illustration  or  par- 
able is  evident  both  from  what  precedes 
and  from  what  follows.  If  persever- 
ing entreaty  overcomes  a  selfish  man 
and  obtains  its  request  under  most  un- 
favorable circumstances,  surely  perse- 
vering and  importunate  prayer  will 
prevail  with  God,  who  is  infinitely 
righteous  and  good,  who  is  ever  willing 
to  bestow  his  blessing,  and  to  whom 
every  time  is  alike  propitious.  There 
is  a  similarity  between  this  parable  and 
that  of  the  unjust  judge,  ch.  18  :  1-8. 
But  in  this  one  asks  for  another;  in 
that,  for  one's  self.  In  this  unwilling- 
nesa  is  overcome;  in  that  an  unjust 
man  is  prevailed  upon.  That  this  is 
not,  however,  to  be  limited  to  interces- 
tory  prayer  is  evident  from  the  general 


application  that  follows.  Moreover,  we 
must  not  so  misinterpret  the  parable  as 
to  suppose  that  God  is  ever  unwilling 
to  answer  the  prayers  of  those  who 
truly  come  to  him  aright.  Nor  are  we 
to  draw  from  it  a  rule  to  guide  us  in  our 
intercourse  with  our  fellow-men.  The 
parable  is  founded  upon  the  familiar 
customs  of  Oriental  society.  Nor  are 
we  to  suppose  that  each  part  of  the 
parable  teaches  some  spiritual  truth — 
for  example,  that  the  guest  is  tlie  hea- 
then work! ;  the  host,  the  disciples  of 
Jesus;  the  loaves,  the  Bread  of  Life,  or 
the  three  choicest  graces,  faith,  hope, 
and  love.  Jesus  had  a  single  object  in 
view,  as  appears  from  the  context. 
When  we  go  farther  than  this,  we  are 
in  danger  of  spiritual  trifling.  For 
further  illustrations  of  importunate 
praver,  see  Gen.  18  :  23-33;  32  :  26; 
Ex."  32  :  32;  Mark  10  :  47,  48. 

9.  From  tlie  lifelike  illustration  just 
given,  Jesus  enforces  prayer.  That  it 
is  earnest,  persevering  prayer  is  implied 
from  what  precedes,  and  also  from 
the  threefold  command.  Ask,  seek, 
knock.  This  threefold  repetition  pre- 
sents prayer  under  different  aspects, 
and  forms  a  climax.  To  ask  is  making 
known  our  desires  to  God ;  to  seek  is 
earnestly  to  implore ;  and  to  knock  ia 
to  persevere  in  our  requests.  These 
commands  and  promises  must  of  course 
be  restricted  and  explained  by  the  con- 
ditions which  are  elsewhere  put  upon 
prayer.  It  should  be  made  in  the  name 
of  Christ  (John  14  :  13,  14),  in  faith 
(Mark  11  :  24),  and  in  accordance  with 
the  will  of  God,  1  John  5  :  14. 

10.  The  truth  of  the  preceding  verse 
is  here  repeated  in  still  stronger  terms, 
not  as  a  promise  to  be  fulfilled  in  the 
future,  but  as  a  present  reality.  Every 
one  that  asketh  receiveth.  Mark 
the  change  from  the  future  tense  in  the 
last  verse  to  the  present  in  this.  Not 
only  do  they  who  ask  receive  in  the 
futiii-e,  but  they  actually  receive  it  now. 
It  is  a  fact  in  tlieir  present  and  constan* 


A.  D.  29. 


LUKE  XL 


267 


11  'If  a  son  shall  ask  bread  of  any  of  you  that  is  a 
father,  will  he  give  him  a  stone?  or  if  he  ask  a  fish, 

12  will  he  for  a  fish  give  him  a  serpent?  or  if  he  shall 

13  ask  an  egg,  will  he  offer  him  a  scorpion?  If  ye  then, 
■being  evil,  know  how  to  give  'good  gifts  unto  your 
children  ;  how  much  more  shall  your  heavenly  Father 
give  "  the  Holy  Spirit  to  them  that  ask  him  ? 


'Mt.  7.  9. 

•  Ge.8.  2)  ;  Job  15. 

14-16;  Ro.  3.  9, 

10. 
«Ps.  84.  11;  Hos. 

14.2. 
nPro.  1.  23;  Eze. 

36.  27;  John  4. 

10. 


experience.     Shall  be  opened.    The 

future  is  resumed,  pointing  to  the  cer- 
tain answer  of  prayer,  especially  of 
perseveriHg  prayer.  All  who  ask  aright 
receive  either  what  they  ask  or  else 
something  better  in  its  place,  2  Cor. 
12  :  7-9. 

11.  That  prayer  will  be  answered  is 
evident  not  only  from  actual  experience, 
l)ut  also  from  the  paternal  character  of 
God.  This  is  shown  by  an  analogy 
from  the  workings  of  parental  affection 
in  fallen  man.  The  argument  is  from 
the  less  to  the  greater.  If  human  love 
in  the  sinful  earthly  parent  will  lead 
him  to  do  good  rather  than  evil  to  his 
children  and  grant  their  requests,  much 
more  will  the  pure  and  divine  love  of 
your  heavenly  Father  lead  him  to  an- 
swer the  prayers  of  his  children  and 
bestow  upon  them  good  things.  Tlie 
argument  is  rendered  the  more  forcible 
by  being  made  interrogatory.  If  a 
son  ask,  etc.  The  meaning  is,  There 
is  no  man  among  you,  however  wicked 
he  may  be,  who,  if  his  son  ask  bread, 
would  give  him  a  stone,  etc.  Bread. 
Doubtless  the  round  cake  or  loaf,  such 
as  is  now  used  in  the  East,  and  which 
bore  some  resemblance  to  a  round,  flat 
stone.  Some  kinds  of  serpents  also 
resemble  some  kinds  of  fish.  To  a 
hungry  child  a  stone  would  be  useless 
and  a  serpent  i^oisonous.  There  is  thus 
a  gradation  in  the  questions.  The  most 
hardened  and  depraved  parent  would 
not  deceive  his  crying,  hungry  child 
with  a  stone,  much  less  with  a  serpent, 
which  would  take  his  life.  Instead  of 
practising  a  cruel  deception,  he  would 
endeavor  to  satisfy  the  cravings  of  his 
child. 

12.  A  third  example  is  given,  found 
only  in  Luke,  and  is  an  emphatic  en- 
largement upon  the  two  preceding  ones, 
which  are  also  given  in  Matt.  7  :  9,  10. 
Egg,  scorpion.  Both  could  be 
grasped  in  the  hand.  On  scorpion,  see 
eh.  10  :  19.  Its  sting  is  very  painful, 
and   sometimes  causes  death,  Kev.  9  : 


5.  Old  writers  speak  of  the  white 
scorpion,  which,  when  rolled  up,  resem- 
bles an  egg.  "  A  scorpion  for  an  egg 
was  probably  a  proverbial  expression. 
According  to  Erasmus,  the  Greeks  had 
a  similar  proverb." — Dr.  William 
Smith's  Bible  Dictior.ary.  No  parent 
would  think  of  doing  so  cruel  an  act  to 
a  supplicating  child.  The  application 
now  follows. 

13.  If  ye  then,  being  evil,  fallen, 
sinful,  and  hence  selfish.  Know  how, 
from  actual  experience,  and  have  the 
disposition,  to  give  good  gifts  to  your 
children,  how  much  more,  indeed, 
infinitely  more,  will  your  heavenly 
Father,  who  is  supremely  good  and 
merciful,  give  the  Holy  Spirit,  the 
sum  of  all  spiritual  blessings,  to  those 
that  ask  him ! 

It  is  worthy  of  notice  that  the  argu- 
ment for  persevering  prayer  increases. 
First  from  a  friend,  then  from  a  father, 
who  is  more  than  a  friend,  and  now 
from  the  relation  of  heavenly  Father, 
who  is  infinitely  more  than  an  earthly 
father.  Notice  that  no  conditions  are 
put  upon  giving  the  Holy  Spirit.  Many 
things  our  heavenly  Father  may  with- 
hold for  our  good,  but  the  Holy  Spirit 
is  a  saving  gift,  and  that  be  gives  to  all 
who  ask  in  faith. 

14-36.  Jesus  Heals  a  dumb  Demo- 
niac. Some  Eevile;  others  de- 
mand A  Sign.  Jesus  Answers  in 
Order.  Compare  Matt.  12  :  22-45; 
Mark  3  :  19-30.  This  is  one  of  the 
most  difficult  passages  in  gospel  chro- 
nology and  harmony.  It  is  very  simi- 
lar to  Matthew  12  :  22-45,  which  is 
parallel  with  Mark  3  :  19-30.  Were  it 
not  for  Mark's  account,  which  is  gener- 
ally chronological,  we  might  suppose 
it  was  the  same  as  this,  and  that  Mat- 
thew, from  his  habit  of  classifying  mir- 
acles and  discourses,  had  given  it  in 
connection  with  others  of  an  earlier 
date.  Indeed,  it  is  not  absolutely  im- 
possible that  both  Matthew  and  Mark, 
for  reasons  unknown  to  us,  have  dona 


268 


LUKE  XI. 


A.  D.  2y. 


Jesus  casts  out  a  demon ;  is  accused  of  being  in  league  with 
Satan ;  and  a  siqn  demanded ;  to  which  he  replies  in  order. 

^  Mt   12  22 

14      ''And  he  was  casting  out  a  devil,  ""and  it  was  dumb.    wMt.  9. "32." 


this.  And  so  it  might  be  s-tid  that  it  is 
barely  possible  that  Luke,  .vho  usually 
writes  an  orderly  and  chronological  nar- 
rative, has  for  some  reason  seen  fit  to 
put  in  this  portion  of  his  Gospel  a  brief 
account  of  things  which  occurrei  ear- 
lier. But  even  if  this  were  the  case,  I 
should  be  far  from  imputing  ignorance 
t«  this  evangelist,  or  of  supposing  that 
he  "was  not  informed  as  to  the  exact 
period  at  which  they  took  place,  and 
that  he  therefore  jilaced  them  at  the 
end  of  his  narrative  of  our  Lord's  work 
in  Galilee  and  before  his  journey  through 
Perea."  If  so,  why  did  he  not  put 
them  after  ch.  9  :  50,  just  before  he  left 
Galilee  as  a  permanent  place  of  resi- 
dence ?  Did  we  know  more  of  the  cir- 
cumstances connected  with  the  inci- 
dents, all  would  be  plain.  But  in  our 
ignorance  of  these  circumstances  it 
seems  best,  with  Gresswell  and  Ellicott, 
to  regard  the  passage  as  diflerent  from 
that  in  Matthew  and  Mark  for  the  fol- 
lowing reasons : 

1.  The  incidents  here  related  fit  nat- 
urally in  their  place,  and  what  follows 
and  what  precedes  both  point  to  Christ's 
ministry  in  Judea,  while  the  incidents 
in  Matthew  and  Mark  have  in  each  a 
like  natural  position,  and  their  connec- 
tion points  to  Christ's  ministry  in  Gali- 
lee. 

2;  The  dissimilarities  are  sufiicient  to 
furnish  a  reasonable  ground  for  the 
opinion  that  the  events  are  not  the 
same.  In  Matthew  it  is  a  blind  and 
dumb  demoniac,  the  only  blind  demo- 
niac mentioned  in  the  Gospels ;  in  Luke 
it  is  simply  dumb.  In  the  former  some 
scribes  and  Pharisees  make  the  charge 
and  demand  a  sign ;  in  the  latter  some 
of  the  multitude.  The  former  repre- 
sents the  demand  to  have  been  made 
after  the  charge  had  been  refuted ;  the 
latter  presents  the  charge  and  demand 
as  made  at  once,  but  by  dilferent  per- 
sons. In  Matthew  and  Mark,  .Jesus 
speaks  of  blasphemy  against  the  Holy 
Spirit;  in  Luke  he  ni.nkes  no  reference 
to  it.  In  the  former  this  was  especially 
proper  when  speaking  to  the  scribes 
and  Pharisees,  the  learned  and  intelli- 
gent leaders  of  the  people ;  in  the  latter 


it  was  not  so  much  demanded  when  dis- 
coursing  to  the  less  intelligent  multitude. 
Matthew  also  has  12  :  33-37,  which  is 
not  in  Luke,  and  Luke  has  11  :  27,  28, 
33-36,  not  in  Matthew.  The  discourse 
in  Matthew  and  Mark  was  delivered  in 
a  house  (Matt.  13:1;  Mark  3  :  19),  and 
while  speaking  his  mother  and  brethrti. 
desired  to  speak  with  him,  Matt.  12  : 
46 ;  Mark  3  :  31.  But  this  in  Luke  ap- 
pears to  have  been  delivered  in  the 
open  air ;  and  while  speaking  a  Phari- 
see asks  him  to  dine  with  him,  and  "  ha 
went  in  and  sat  down  to  meat,"  ch.  11  : 
37. 

3.  The  similarities  are  in  harmony 
with  the  supposition  that  diflferent 
events  are  related.  Dumb  demoniacs 
appear  to  have  been  common;  at  least 
three  are  mentioned  as  healed.  Matt.  9  : 
32 ;  12  :  22 ;  Mark  9  :  17.  The  frequency 
of  this  kind  of  possessions,  thus  indi- 
cated, renders  the  supposition  that  this 
one  in  Luke  is  the  fourth  not  only 
allowable,  but  in  its  connections  ex- 
tremely probable.  The  charge,  too,  that 
Jesiis  was  in  league  with  Satan  in  cast- 
ing out  demons  was  made  at  least 
twice,  Matt.  9  :  34;  12  :  24.  Why  not, 
then,  sujipose  that  Luke  in  this  place 
gives  another  repetition  of  the  charge? 
Would  it  not  have  been  perfectly  natu- 
ral for  this  charge  to  have  been  fre- 
quently repeated  by  his  opposers  after 
it  had  been  first  made  by  the  Pharisees  ? 
And  when  Jesus  saw  fit  to  answer  it,  is 
it  surprising  that  he  followed  a  line  of 
argument  so  convincing  and  unanswer- 
able? And  was  not  the  refutation  of 
the  charge  in  Galilee  worthy  to  be  re- 
peated in  Judea?  Compare  author's 
Hartnoirrj,  g^  107,  108,  and  notes. 

14.  And  he  was  casting  out  a 
devil,  or  aemon.  When  or  where  we 
are  not  informed.  The  most  natural 
supposition  is  that  it  was  during  the 
period  which  Luke  is  now  narrating, 
not  long  after  the  preceding  incidents 
at  Bethany,  and  in  one  of  the  places 
whither  Jesus  had  come  after  the  return 
of  the  seventy.  The  meaning  is,  on  a 
certain  time  and  in  a  certain  place  he 
was  casting  out  a  demon.  It  was 
dumb.    The  dumbness  was  the  resul' 


A.  D.  29. 


LUKE  XI. 


269 


And  it  came  to  pass,  when  tlie  devil  was  gone  out,  the 

15  <huub  spake;  and  the  people  wondered.    But  some  of 
them  said,  ^lle  casteth  out  devils  through  Beelzebub 

16  the  cliief  of  the  devils.     And  others,  tempting  Aim, 

17  y  sought  of  him  a  sign  from  heaven,    ^  But  he,  "know- 
ing their  thoughts,  said  unto  them,  Every  kingdom 


'Mt.  9.  4-1;  12.24 
jMt.  12.38;  16.  1. 
•Mt..l2.25;  Mk.3 

24. 
•John  2.25;  Rev. 

2.  23. 


of  the  demoniacal  possession.  Hence 
the  case  was  complicated :  a  possession 
and  a  conseqnent  disease.  The  dumb 
spake,  showing  that  the  demon  was 
expelled  and  a  complete  cure  effected. 
The  people,  or  the  multitudes,  won- 
dered. Tlie  greatness  of  the  miracle 
excites  their  astonishment;  and  this 
leads  to  the  charge  and  the  demand  in 
the  next  two  verses.  The  charge  and 
demand  of  "some"  show  that  the  mul- 
titudes were  disposed  to  regard  this 
wonderful  miracle  as  an  evidence  that 
he  was  a  teacher  sent  from  God,  and 
that  probably  many  of  them  were  ready 
to  look  upon  him  as  the  Messiah. 

15.  Beelzebub.  Beelzebul,  a  name 
applied  to  Satan,  and  immediately  ex- 
plained as  chief,  or  pritice,  of  devils, 
ruler,  presider  over  demons,  ch.  9  :  34. 
He  is  also  called  "  prince  of  this  world  " 
(John  12  :  31;  14  :  30;  16  :  11),  and 
"  prince  of  the  power  of  the  air,"  Eph. 
2  :  2.  Christ's  opposers  were  compelled 
to  acknowledge  superhuman  power, 
but  in  their  hatred  they  would  not  ac- 
knowledge it  as  the  power  of  God.  They 
choose,  therefore,  the  fearful  alterna- 
tive of  ascribing  it  to  the  powers  of 
darkness  and  alleging  that  he  was  in 
league  with  the  devil,  the  prince  of 
demons. 

16.  And  others.  Like  the  "  some  " 
of  the  preceding  verse,  the  expression 
is  silent  as  to  who  they  were.  It  is 
evident,  however,  that  they  were  bitter 
opposers.  It  is  not  necessary  to  suppose 
them  leading  scribes  and  Pharisees,  as 
in  Matthew  (12  :  38)  and  Mark  (3  :  22) ; 
at  this  later  period  some  of  the  people 
of  less  note  would  very  likely  catch  up 
and  repeat  the  thoughts  which  their 
leaders  had  originally  suggested.  This 
not  only«hows  the  widening  and  deep- 
ening of  the  opposition,  but  also  that 
in  Judea  his  ministry  was  attended  with 
the  same  growing  hatred  as  in  Galilee. 
Tempting  him,  envious  of  his  grow- 
ing influence,  and  unbelieving  they 
would  put  him  to  the  test,  so  that  either 
bid  inability  might  be  made  manifest 


or  that  he  might  do  something  which 
they  could  use  against  him. 

Sought  of  him  a  sign  from 
heaven.  Miracles  were  called  sigm 
(see  on  ch.  4  :  33-37) ;  but  the  sign  here 
demanded  was /rom  heaven — not  merely 
one  on  earth,  or  possibly  from  hell,  but 
from  heaven.  Many  of  the  ancient 
prophets  had  given  such  signs :  Moses 
(Ex.  9  :  22-24;  16  :  4),  Joshua  (Josh. 
10  :  12),  Samuel  (1  Sam.  7:9,  10;  12  : 
16-18),  Elijah  (1  Kings  18  :  36-38;  2 
Kings  1  :  10),  Isaiah,  Isa.  38  :  8.  If 
prophets  gave  them,  surely,  they  might 
reason,  the  Messiah  should  give  them. 
That  they  exj^ected  something  of  the 
kind  is  evident  from  the  frequent  de- 
mands for  a  sign  from  heaven,  Matt. 
16  :  1 ;  John  6  :  30,  31.  This  expecta- 
tion may  also  have  been  strengthened 
by  Daniel's  prophecy  (Dan.  7  :  13)  of 
the  glorious  coming  of  the  Messiah,  to 
the  fulfilment  of  which  Je.sus  himself 
refers  when  he  speaks  of  "  the  sign  of 
the  Son  of  man  in  heaven,"  Matt.  24  : 
30.  Though  he  refused  these  demands, 
his  life  was  remarkable  for  such  signs  : 
at  his  birth  (ch.  2  :  13,  14;  Matt.  2  :  2), 
baptism  (ch.  3  :  22),  transfiguration  (ch. 
9  :  34,  35),  while  discoursing  to  certain 
Greeks  (John  12  :  28),  on  the  cross  (ch. 
23  :  44,  45),  at  his  resurrection  (Matt. 
28  :  2-4)  and  ascension,  Acts  1  :  9-11. 
They  were  having  signs  from  heaven 
and  other  evidences  enough.  Jesus 
could  not  consistently  yield  to  their 
dictation,  nor  pass  by  their  caviling 
sjjirit  without  reproof.  Hence  the  an- 
swer which  follows  in  vers.  29-32. 

17.  Knowing  (heir  thoughts,  by 
his  omniscience.  The  charge  had  been 
made  (ver.  16),  not  in  his  hearing,  but  to 
some  of  the  multitude.  But  Jesus  knew 
their  words  and  tlieir  thoughts,  their 
malignant  feelings,  intentions,  and  pur- 
Ijoses.  He  replies  to  the  infamous 
charge  first  by  showing  its  absurdity. 
Satan  would  not  fight  against  himself, 
and  destroy  his  own  power  and  king- 
dom. A  kingdom  must  have  unity,  or 
it  will  be  destroyed.     If  it  is  divided 


270 


LUKE  XI. 


A.  D.  29. 


divided  against  itself  is  brought  to  desolation;  and  a 

18  house  divided  against  a  house  falleth.  If  Satan  also 
be  divided  against  himself,  how  shall  his  kingdom 
stand  ?  because  ye  say  that  I  cast  out  devils  through 

19  Beelzebub.  And  if  I  by  Beelzebub  cast  out  devils, 
by  whom  do  your  sons  cast  them  out  ?    ^  Therefore 

20  shall  they  be  your  judges.  But  if  I  "with  the  finger 
of  God  cast  out  devils,  no  doubt  the  kingdom  of  God 
is  come  upon  you. 


•>  Job  15.  6. 
•  Ex.  8.  19. 


against  itself,  rent  by  internal  strifes,  it 
will,  such  a  state  of  things  continuing, 
be  brought  to  desolation.  It  would  be 
arrayed  against  its  own  existence,  and 
hence  it  must  fall.  And  a  house 
divided  agaiust  a  house  falleth. 
In  like  manner  families  cannot  stand 
when  rent  by  internal  feuds.  Some 
translate,  ana  house  falls  upon  house, 
the  figure  in  the  preceding  clause  being 
continued.  When  a  kingdom  is  brought 
to  desolation,  everything  in  it  shares  its 
ruin,  and  houses  are  dashed  against 
houses.  There  is  much  in  favor  of  this 
latter  rendering  and  variation  from 
Matthew. 

18.  Soif  Satan  is  divided  against 
himself,  he  is  destroying  his  own  pow- 
er ;  then  the  kingdom  of  darkness  has 
lost  its  unity  against  the  kingdom  of 
light;  Satan  is  opposing  and  fighting 
against  himself.  It  is  here  recognized 
that  Satan  has  a  kingdom ;  but  being  a 
usurper,  he  is  never  called  a  king. 
Hatred  and  strife  indeed  prevail  in  his 
kingdom,  but  there  is  among  the  devil 
and  all  his  subjects  a  unity  in  their  en- 
mity to  God  and  men,  and  neither  he 
nor  they  will  deliver  any  from  their 
cruel  tyranny.  Should  Satan  turn 
against  himself,  he  would  lose  his 
distinctive  character  and  be  for  God 
and  man,  and  not  against  them.  Be- 
cause ye  say,  an  ellipsis  which  may 
be  thus  supplied :  /  ask  this  because  ye 
say,  in  your  heartp  and  to  one  another, 
that  I  cast  out  demons  through  Beelze- 
bub ;  and  thus  you  suppose  Satan  to  be 
arrayed  against  himself.  Here  is  an- 
other variation  from  Matthew's  account. 

19.  Jesus  proceeds  to  a  second  argu- 
ment derived  from  a  similar  power, 
which  some  of  them  professed  to  exer- 
cise, by  which  their  base  charge  is  made 
to  recoil  upon  themselves.  Your  sons. 
Not  the  apostles,  for  they  professed  to 
derive  their  power  from  Jesus,  and  his 


opposers  would  naturally  refer  theii 
power  to  the  same  agency  as  that  of 
their  Master.  But  rather  tlie  Jewish 
disciples,  the  Jewish  exorcists,  who 
!  pretended  to  expel  evil  spirits  by  cer- 
i  tain  incantations,  prayers,  and  ceremo 
I  nies.  The  terms  father  and  children 
1  were  applied  respectively  to  teachers 
and  pupils,  and  this  may  be  the  appli- 
cation of  the  word  sons  here.  See  2 
I  Kings  2  :  3,  12 ;  13  :  14.  Yet  probably 
:  some  of  their  own  sons  professed  to  ex- 
ercise this  power.  In  Acts  19  :  13-17 
we  have  an  account  of  some  of  these 
exorcists  at  Ephesus,  among  whom 
were  the  seven  sons  of  one  Sceva,  a 
Jewish  chief  priest.  From  Josephus 
[Antiq.  viii.  2,  5,  and  Jeivish  War,  vii. 
6,  3)  we  also  learn  that  there  were 
among  the  Jews  persons  who  professed 
to  cast  out  demons  by  the  use  of  a  cer- 
tain root,  and  by  certain  formulas  and 
incantations  which  were  ascribed  to 
Solomon  as  their  author.  The  language 
of  Jesus  does  not  necessarily  imply  that 
they  really  did  cast  them  out.  The  argu- 
ment is.  Your  sons  profess  to  cast  out 
demons  as  well  as  I ;  why  ascribe  my 
power  to  Satanic  influence,  and  not 
theirs  ?  If  I  cast  out  demons  by  Beel- 
zebub, do  not  your  own  sons  and  ex- 
orcists also?  They  therefore  shall  be 
your  judges — shall  convict  you  of  in- 
justice and  maliciousness  in  ascribing 
to  me  collusion  with  Satan,  when  you 
ascribe  no  such  thing  to  them. 

20.  Having  shown  the  absurdity  of 
their  charge  and  their  inconsistency  and 
maliciousness  in  making  it,  Jesus  now 
presses  home  the  only  remaining  alter- 
native— that  he  cast  out  demons  through 
the  power  of  God.  Finger  of  God. 
These  words  are  emphatic  in  the  orig- 
inal. But  if  I  with  the  finger  of  God, 
through  the  actual  power  of  God  him- 
self. Compare  Ex.  8  :  19.  Since  it  is 
evident  that  I  do  not  cast  out  demons 


A.  D.  29. 


LUKE  XI. 


271 


•  Is.  49.  24,  25  ;  53. 
12 ;  Col.  2.  15. 


21  "*WLea  a  strong  man  armed  keepeth  his  palace,  liis   ^^!^\-^"-  ^^''  ^^ 

22  goods  are  in  pea^'c:  but  *\vhen  a  stronger  than  he 
shall  come  upon  him  and  overcome  him,  he  taketh 
from  him  all  his  armor  wherein  he  trusted,  and  di- 

23  videth  his  spoils.     'He  that  is  not  with  me  is  against   'Mt.  12.30. 
me :  and  he  that  gathereth  not  with  me  scattereth. 

24  8 'When  the  unclean  spirit  is  gone  out  of  a  man,  he   *Mt.  12. 43. 
walketh  through  dry  places,  seeking  rest ;  and  find- 


through  the  prince  of  demons,  therefore 
I  must  cast  them  out  through  the  King 
of  heaven ;  and  if  so,  then  the  kingdom 
of  God  is  come  upon  you,  or  rather, 
is  come  near  to  you,  with  an  implied 
idea  of  suddenness  and  surprise.  Jesus 
3ast  out  demons  with  a  word,  not  with 
incantations,  roots,  and  ceremonies,  as 
the  exorcists  professed  to  do.  His  op- 
posers  were  compelled  to  acknowledge 
a  superhuman  power,  and  by  the  argu- 
ment of  Jesus  could  not  escape  the  con- 
clusion that  it  was  through  the  power 
of  God.  Such  manifestations  of  divine 
power  and  presence  were  an  evidence 
that  the  Messiah-kingdom  was  already 
present  among  men,  however  sudden 
and  surprising  it  might  be  to  them. 

21.  Jesus  gives  another  illustration, 
which  still  further  clinches  the  conclu- 
sion at  which  he  had  arrived,  showing 
from  the  nature  of  the  case  that  he  was 
the  opposer  of  Satan  and  superior  to 
him  and  all  bis  hosts.  In  this  illustra- 
tion we  see  a  pleasing  variation  from 
that  used  in  Matthew  (12  :  29)  and 
Mark,  3  :  27. 

When  a  strong  man  armed,  im- 
plying great  strength.  This  is  an  illus- 
tration drawn  from  life  and  from  among 
men.  Keepeth  his  palace,  implying 
watchfulness  and  completeness  of  de- 
fence. His  goods  are  at  peace,  are 
safe,  secure. 

22.  A  stronger  than  he,  whoever 
he  may  be.  Come  upon  him  and 
overcome  him.  It  is  taken  for  granted 
that,  being  the  stronger,  he  overcomes. 
The  idea  running  tbi'ough  the  whole  is 
that  only  the  stronger  overcomes  the 
itrong,  and  that  he  who  overcomes  is 
the  stronger.  He  taketh  from  him 
all  his  armor,  etc.,  which  he  used  for 
defence.  Thus  the  stronger  comes  upon 
the  strong,  notwithstanding  his  vigi- 
lance; overcomes  him,  notwithstanding 
his  strength  and  armoi  ;  and  being  ren- 
dered  defenceless,   he    divideth    his 


spoils,  the  booty  which  he  had  taken, 
So  Jesus,  if  he  had  been  in  league  with 
Satan,  Avould  have  left  him  to  keep  hia 
power  over  men  in  peace.  But  by  hia 
casting  out  demons  he  shows  that  he 
is  an  enemy  to  Satan  and  superior  to 
him — that  he  had  himself  overpowered 
Satan  and  conquered  him. 

23.  This  being  the  case,  there  being 
a  conflict  between  Jesus  and  Satan,  there 
could  be  no  neutrality.  He  that  is 
not  Avith  me  is  against  me.  A 
proverbial  saying,  and  probably  often 
repeated  by  our  Lord.  It  was  suited  to 
the  various  classes  of  his  hearers,  many 
of  whom  were  secret  enemies  or  un- 
decided and  wavering  or  timid  friends. 
There  can  be  no  middle  ground.  CiJath- 
ereth  not  .  .  .  scattereth,  an  allu- 
sion to  harvesting.  Christ  and  his  dis- 
ciples gather  the  harvest  of  souls,  while 
all  who  gather  not  with  them,  like 
ravagers  of  fields,  scatter  the  harvest 
abroad  from  Christ.  He  that  does  not 
take  part  with  Christ  must  take  part 
with  Satan.  And  thus  is  the  truth 
brought  home  to  these  opposers  of 
Jesus  that  they  rather  than  Jesus  are 
those  really  in  league  with  Satan.  The 
converse  of  this  saying  is  also  true,  ch. 
9  :  50 ;  Mark  9  :  40. 

24.  Jesus  illustrates  and  foretells  the 
final  and  fearful  condition  of  those  who 
turn  away  from  the  truth  and  reject 
him  by  a  reference  to  a  return  of 
demoniacal  possessions,  which,  doubt- 
less, sometimes  occurred.  When  a 
demon  goes  out  of  a  man  involuntarily 
or  throtigh  supernatural  influence,  he 
passes  through  dry  places,  unwatered, 
desert  places,  such  places  being  repre- 
sented as  the  abodes  and  haunts  of  evil 
spirits,  Isa.  13  :  21,  22;  34  :  14;  Eev. 
18  :  2.  So  the  later  Jews  thought,  aa 
appears  from  the  Apocrypha,  Tobit  8 : 
3 ;  Baruch  4  :  35.  The  wanderings 
of  demoniacs  through  desert  places 
(compare  ch.  8  :  27)  would  strengthen 


272 


LUKE  XI. 


A.  D.  29 


ing  none,  he  saith,  I   will   return   unto   ray  house 

25  whence  I  came  out.     And  when  he  cometh,  he  find- 

26  eth  it  swept  and  garnished.  Then  goeth  he,  and 
taketh  to  him  seven  other  spirits  more  wicked  than 
himself:  and  they  enter  in,  and  dwell  there:  and 
••the  last  state  of  that  man  is  worse  than  the  first. 

27  And  it  came  to  pass,  as  he  spake  these  things,  a 
certain  woman  of  the  company  lifted  up  her  voice, 
and  said  unto  him, 'Blessed  is  the  womb  that  bare   'ch.  1.28, 48. 

^S  thee,  and  the  paps  which  thou  hast  sucked.     But  he   ''*^2i'-^jo^hu  vi"\7'- 
said,  Yea,  *  rather,  blessed  are  they  that  hear  the  word      Jam.  i.  22-25. 


•■Johns.  14;  Heb. 
6.  4;  10.  26;  2 
Pet.  2.  20. 


this  opinion,  and  forms  an  argument 
that  demons  do  really  prefer  scenes  of 
barrenness,  desolation,  and  woe.  Seek- 
ing rest,  and  findiug  none.  Rest- 
less and  discontented,  he  wanders  in 
misery,  seeking  in  vain  for  repose. 

I  will  return  unto  my  house,  my 
previous  abode,  the  body  and  soul  of 
the  man  I  once  possessed. 

25.  And  coming,  he  finds  it  swept 
and  garnished,  or  set  in  order — that 
is,  for  his  use.  He  finds  it  empty  of 
the  Spirit  and  good  influences,  swept 
and  clean  of  all  impressions  and  hin- 
drances to  his  entrance,  and  set  in 
order  for  his  use  and  occupancy. 

26.  Then,  finding  his  abode  in  readi- 
ness, he  goes  forth  in  search  of  a  strong 
reinforcement,  so  that  he  may  hold  his 
liouse  more  securely  and  permanently. 
Seven.  A  round,  full  uuuiher.  It  may 
mean  the  definite  number  seven,  or,  as 
it  is  often  used,  it  may  refer  to  an  indef- 
inite number,  several.  More  wicked. 
Some  evil  spirits  are  more  wicked  than 
others.  Worse  than  the  first.  This 
last  state  or  condition  is  at  least  seven 
times  worse.  A  relapse  is  generally 
worse  than  the  first  sickness.  So,  doubt- 
less, some  of  his  hearers  could  refer  to 
cases,  like  the  one  here  described,  of  a 
return  of  demons  after  real  or  apparent 
cure  by  Jewish  exorcists,  with  fearful 
(aggravations,  a  hopeless,  fatal  issue. 
So  moral,  spiritual  relapses  are  more 
aggravated  and  fearful  than  the  first 
stages  of  sin. 

Thus  does  he  warn  them  against  a 
mere  temporary  and  superficial  reforma- 
tion. And  at  the  same  time  he  portrays 
the  last  state  of  all  those  who  reject 
Christ.  It  will  be  worse  than  the  first, 
whatever  that  may  have  been. 

27.  The  effect  of  the  discourse  on  one 
of  nis  hearers  la  vividly  presented.     It 


is  as  if  related  by  an  eye-witness  whose 
memory  was  fresh  with  the  time  and 
place  where  it  occurred.  A  certain 
woman,  who  was  probably  herself  a 
mother,  filled  with  admiration  at  the 
sayings  and  doings  of  Jesus,  gives  vent 
to  her  womanly  and  motherly  feelings 
in  expressing  the  happiness  of  the 
mother  of  Jesus  in  having  such  a  son. 
While  she  may  have  canght  some 
spiritual  perception  of  his  character 
and  mission  and  of  the  truth  he  uttered, 
her  exclamation  is  for  the  most  part  to 
be  attributed  to  her  wonder  and  as- 
tonishment, produced  at  hearing  and 
seeing  Jesus.  The  scene  is  perfectly 
natural  and  lifelike,  it  being  common 
in  Oriental  countries  to  implore  bles" 
ings  or  imprecate  curses  upon  the 
parents  of  friends  or  enemies.  Compare 
1  Sam.  20  :  30.  Of  the  company, /row 
the  multitude.  Lifted  up  her  voice, 
speaking  in  loud  tones,  so  as  to  be  heard 
all  about  her.  Blessed,  happy  in 
her  condition,  her  relations,  and  des- 
tiny. That  bare,  better,  that  caii-ied 
thee.  This  touching  incident  is  related 
only  by  Luke.  The  exptession  is 
Oriental,  and  indicates  the  nigiiest  ad- 
miration. 

28.  Jesus  replies,  guarding  her  and 
all  that  heard  him  against  a  mere 
admiration  of  his  deeds  and  sayings, 
without  a  living  and  active  faith  in  the 
word  of  God.  Yea,  rather.  Fea, 
indeed,  but  rather.  He  does  not  deny 
the  fact,  but  he  corrects  it.  It  was  a 
great  happiness  to  have  been  his  moth- 
er, and  he  would  not  repr  we  the  moth- 
erly feeling  which  prompted  her  utter- 
ance, but  he  would  point  her  to  a  higher 
honor  and  happiness  attainable  by  every 
one  who  would  not  only  admire,  but 
obey.  Blessed,  happy,  as  in  the  pre- 
cedmg  verse.      Heai    the   word   o* 


A.  D.  29. 


LUKE  XL 


273 


1  Mt.  12.  38  ;  16.  1- 
4;  Mk.  8.  11; 
John  2.  18;  4. 
48 ;  1  Cor.  1.  22. 


29  of  God,  and  keep  it.  'And  when  the  people  were 
gathered  thick  together,  he  began  to  say,  This  is  an 
evil  generation  :  they  seek  a  sign  ;  and  there  shall  no 
sign  be  given  it,  but  the  sign  of  Jonas  the  prophet. 

30  For  as  "Jonas  was  a  sign  unto  the  Ninevites,  "so 

31  shall  also  the  Son  of  man  be  to  this  generation.    "The 
queen  of  the  south  shall  rise  up  in  the  judgment  with   •  i  Ki.  io.  i 
the  men  of  this  generation,  and  condemn  them :  for      ^^^^2.^'  ^ 
she  came  from  the  utmost  parts  of  the  earth  to  hear 


n  Jon.  1.  17  ;  2.  10. 

«Mt.l2.40;  17.  2:j; 

27.  40,  63,  64. 

~  13;  2 

;    Mt. 


God,  give  heed  to  it,  receiving  it  in 
their  hearts  by  faith,  and  keep  it, 
obey  and  practise  its  precepts.  Alford 
calls  attention  to  the  humility  of  Jesus 
in  not  saying  nvy  word,  but  the  word  of 
God. 

This  passage  is  in  direct  opposition  to 
the  veneration  which  has  been  claimed 
for  our  Lord's  mother  as  invested 
with  an  honor  which  Jesus  himself 
places  below  that  which  every  believer 
enjoys.  Mary  herself  was  pronounced 
happy,  in  that  she  believed  the  things 
told  her  from  her  Lord,  ch.  1  :  45. 
Compare  Matt.  12  :  43,  50,  where  Jesus 
declares  that  his  true  followers  are  his 
nearest  and  dearest  relatives.  Mary's 
union  with  Jesus  as  her  Saviour  was 
higher  and  more  honorable  than  her 
mere  relation  as  mother.  It  seems  that 
these  words  were  uttered  and  recorded 
under  the  guidance  of  the  Spirit,  not 
merely  for  that  day  and  time,  but  for 
future  ages. 

29.  Jesus  now  notices  the  demand  for 
a  sign  from  heaven.  When  the  peo- 
ple were  gathered  thick  together, 
in  crowds.  They  gathered  to  hear  his 
wonderful  words,  and  possibly  looking 
for  some  wonderful  sign.  This  it  an 
evil  generation,  a  wicked  people,  a 
perverse  race.  In  their  departure  from 
God,  in  their  rejection  of  Jesus,  the 
God  incarnate,  and  in  their  spiritual 
idolatry  (see  Ezek.  14  :  3),  they  were  in- 
deed a  perverse  generation.  No  sign 
be  given,  no  sign  to  them.  His  signs 
were  not  for  such  insolent  cavillers  and 
blasphemous  opposers.  Yet  there  would 
be  one  sign  given  them,  the  greatest  of 
all  miracles — namely,  his  resurrection, 
which  they  could  not  attribute  to  Beel- 
lebub,  and  which  they  would  find  it 
impossible  by  any  argument  to  meet, 
Matt.  28  :  11-15.  But  the  sign  of 
Jonas  the  prophet,  as  if  to  remind 
t.iem  that  all  the  prophets  did  not  give 


signs  from  heaven.  Here  was  one  with 
a  sign  from  beneath.  So  the  Son  of 
man  shall  give  a  similar  one — one  of 
which  that  of  the  prophet  Jonah  was  a 
type.     The  best  text  omits  the  prophet. 

30.  This  verse  is  not  in  Matthew. 
As  Jonas  was  a  sign  to  the  Nine- 
vites, his  deliverance  from  the  fish. 
This  he  recounted  to  the  Ninevites. 
The  report  by  the  crew  of  the  ship  con- 
cerning his  being  cast  forth  may  have 
spread  abroad  and  preceded  his  com- 
ing to  Nineveh.  His  presence  among 
them  after  such  a  wonderful  experience 
arrested  the  attention  of  the  people  and 
gave  a  peculiar  power  to  his  preaching. 
If  such  a  judgment  came  upon  him  for 
disobedience,  what  might  they  expect 
if  they  heeded  not  the  message  which 
he  brought  to  them  from  God?  The 
Ninevites  believed  the  sign  and  the 
message  and  repented.  So  shall  also 
the  Son  of  man  be,  etc.,  by  his  res- 
urrection, which  should  be  a  proof  to 
that  generation  that  he  was  the  Messiah, 
and  that  his  message  was  from  God. 
Compare  Matt.  12  :  40.  Jonah  came 
forth  from  the  sea-monster  to  preach  to 
the  Ninevites  ;  Jesus  from  the  heart  of 
the  earth  to  send  forth  the  gospel  to  every 
creature.  Jonah  prophesied  a  destruc- 
tion in  forty  days ;  Jerusalem  was  de- 
stroyed after  about  forty  years. 

31.  The  queen,  etc.  Eather,  a 
queen  of  the  south,  referring  more  spe- 
cially to  her  character,  a  heathen  queen, 
a  mere  barbarian.  The  queen  of  Sheba, 
1  Kings  10  :  1.  Sheba  is  supposed  to  be 
the  southern  part  of  the  Arabian  penin- 
sula, Arabia  Felix,  which  abounded  in 
spices,  gold,  and  precious  stones.  It  is 
called  here  the  uttermost  parts  of 
the  earth,  the  extremes  or  ends  of 
the  earth,  a  Greek  and  also  a  Hebrew 
phrase  denoting  a  great  distance.  See 
Jer.  6  :  20,  where  Sheba  is  called  "  a  far 
country."  The  Arabians  call  this  queen 


274 


LUKE  XI. 


A.  D.  29 


the  wisdom  of  Solomon  ;  and,  behold,  a  greater  than 

32  Solomon  is  here.     ^The  men  of  Nineveh  shall  rise  up  '  ^^^-  ^--  ^i- 

in  the  judgment  with  this  generation,  and  t  shall  con-  '  "^^^^f  'jV-'r^^o 

deran  it:  for  'they  repented  at  the  preaching  of  Jo-  27';  Heb.'ii.*;. 

nas ;  and,  behold,  'a  greater  than  Jonas  is  here.  'Jon.  3.  5-10. 

33  *No  man,  when  he  hath  lighted  a  candle, putteth  it  '^l\\  johlVn^' 
in  a  secret  place,  neither  under  a  "bushel,  but  on  a  'ch.'s.  16;  Mt,  5. 
candlestick,  that  they  which  come  in  may  see  the  ^  ^?/'  ^^^-  ^-  ^i- 

34  light.    ^The  light  of  the  body  is  the  eye:  therefore  » Mt.  e!  22',  23. 
when  thine  eye  is  single,  thy  whole  body  also  is  full 


Balkis.  Josephus,  however,  represents 
her  as  a  queen  of  Egypt  and  Ethiopia, 
with  which  modern  Abyssinian  tradi- 
tion agrees,  the  latter  calling  her  Ma- 
queda,  and  supposing  her  to  have  em- 
braced the  Jewish  religion  in  Jerusalem. 
She  was  more  probably  from  Arabia  Fe- 
lix, which  was  bounded  east  by  the  Per- 
sian Gulf,  south  by  the  ocean  between 
Africa  and  India,  and  west  by  the  Red 
Sea,  not  far  from  the  present  Aden. 
Wisdom,  etc.  She  came  to  hear  the 
wisdom  of  Solomon,  and  was  filled  with 
admiration.  But  they  came  not  to  him, 
but  he  to  them,  not  as  a  mere  man,  l)ut 
as  a  divine  teacher,  speaking  as  never 
man  spake  ;  yet  they  despised  both  him 
and  liis  wisdom.  Behold,  a  greater 
than  Solomon.  This  was  peculiarly 
strong  to  the  Jews,  who  regarded  Solo- 
mon as  the  embodiment  of  human  wis- 
dom and  the  wisest  among  inspired 
teachers. 

32.  Jesus  passes  on  in  his  discourse, 
and  contrasts  that  generation  of  relig- 
ious formalists  with  Ninevites,  whom 
they  despised  as  heathen  and  Gentile 
sinners.  Men,  without  the  article, 
inhabitants  of  that  proud  and  wicked 
city  of  Nineveh,  shall  rise  up  in  the 
judgment,  in  company  with  this  gen- 
eration, for  trial  at  the  bar  of  the 
Judge,  and  shall  condemn  it  by  their 
example,  as  it  shall  be  remembered  and 
there  recounted.  They  will  be  wit- 
nesses to  the  unreasonableness  of  the 
impenitence  of  this  generation,  and  will 
condemn  its  wicked  unbelief;  for  they 
repented  at  the  preaching  of  Jonah, 
who  only  made  them  a  transient  visit 
and  performed  no  uiracles.  And  be- 
hold, this  generation  reject  a  greater 
than   Jonas,  the  preaching  and  gos- 

Cel  of  the  Messiah  with  the   Messiah 
imself.    See  Jonah   3  :  5,  10.    Jonah 
preached  to  the  Niuevites  about  B.  C. 


840.     Their  city  was  finally  destroyed 
about  B.  C.  606. 

By  comparing  with  Matthew  12  :  39- 
41  it  will  be  seen  that  in  that  discourse 
Jesus  contrasted  the  Ninevites  before 
the  queen  of  the  south.  The  climax  is 
here  the  greater.  It  was  more  terrible 
to  be  condemned  by  the  Ninevites  than 
by  the  queen  of  Sheba. 

33.  In  this  verse  and  the  three  that 
follow,  Jesus  declares  his  determination 
to  continue  his  work,  and  urges  the 
admission  of  the  light  he  was  dispens- 
ing. Almost  the  same  words  are  found 
in  Matt.  5  :  15;  6  :  22,  23.  See  also  ch. 
11  :  33.  They  are  here  used  in  special 
application  of  the  preceding  discourse. 
Such  sayings  our  Saviour  would  be 
likely  to  repeat. 

A  candle.  Rather,  a  lamp.  A  se- 
cret place,  a  vault,  covered  passage, 
or  concealed  place.  Under  a  bushel, 
the  bushel,  indicating  a  familiar  house- 
liold  utensil,  as  the  common  grain  mea- 
sure, holding  about  a  peck.  But  on  a 
candlestick,  on  the  lamp-standard, 
the  supjjort  on  which  the  lamp  was 
placed,  in  order  that  it  might  give  light 
to  all  in  the  house.  See  on  ch.  8 :  16.  As 
the  lamp  illuminates,  so  Jesus  diflusea 
the  knowledge  of  sijiritual  truth.  As 
Solomon  and  Jonah  were  a  light  to  the 
queen  of  Sheba  and  the  men  of  Nine- 
veh, so  the  Son  of  man  was  a  light  to 
this  generation,  John  3  :  19  ;  8:12. 

34.  .Jesus  enforces  the  receiving  and 
dispersing  of  the  true  light  by  a  popular 
illustration  of  the  eye.  The  light, 
rather,  the  lamp,  of  the  body  is 
thine  eye.  The  light  is  not  the  eye 
itself;  but  receiving  the  light,  the  eye 
lightens  and  guides  the  body.  So  the 
moral  sense  of  the  soul  receives  light 
from  above  for  the  enlightenment  and 
guidance  of  the  soul,  Epli.  1 :  18.  Sin- 
gle.    An  eye  that  does  not  see  double, 


A.  D.  29. 


LUKE  XI. 


275 


of  light ;  but  wlieu  tldiie  eye  is  evil,  thy  body  also  is 

35  full  of  darkness.     *Take  heed  therefore  that  the  light 

36  which  is  in  thee  be  not  darkness.  If  thy  whole  body 
therefore  be  full  of  light,  having  no  part  dark,  the 
whole  shall  be  full  of  light,  as  when  the  bright  shin- 
ing of  a  candle  doth  give  thee  light. 


'Pro.  16.25;  la. 5, 
20,21;50. 10,  11  ■ 
John  9.  39-41 ;  1 
Cor.  3.  18-20. 


that  has  a  single,  distinct,  clear  vision. 
Then,  as  a  consequence  of  this  single- 
ness of  vision,  the  eye  fully  performing 
its  office,  thy  whole  body  is  full  of 
light.  Rather,  is  enlightened.  But 
when  thine  eye  is  evil,  is  bad.  not 
clear,  distinct,  single  in  its  vision,  but 
double,  confused,  and  dim.  Full  of 
darkness.  This  is  more  expressive 
than  the  original.  More  correctly  trans- 
lated, Thy  whole  body  also  is  dark  ;  not 
totally  dark,  but  obscured  and  dimmed 
by  want  of  singleness  and  clearness  of 
the  eye. 

35.  In  view,  then,  of  the  truth  just 
brought  to  view  in  the  preceding  verse, 
Jesus  utters  a  caution.  Take  heed,  see 
to  it,  that  the  light,  etc.  More  correctly 
translated.  Lest  the  light  in  thee  is  dark- 
ness. The  strong  implication  is  that  the 
inner  light  is  actually  darkness,  that  his 
hearers  were  actually  in  the  state  against 
which  he  was  cautioning  them.  Lest  the 
light  of  nature  and  of  revelation  which 
they  had  enjoyed  had  been  perverted, 
and  their  moral  and  spiritual  being, 
their  heart  and  conscience,  their  reason 
and  understanding  were  all  in  dark- 
ness. 

36.  This  verse  is  found  only  in  Luke. 
If  thy  whole  body  therefore  be 
full  of  light,  rather,  is  light,  as  stated 
in  ver.  34 — that  is,  if  thy  reason  and 
conscience  are  enlightened  and  thy 
heart  is  thus  right  in  the  sight  of 
God — having  no  part  dark,  or  unen- 
lightened, then  the  whole  shall,  etc. 
Rather,  then  the  result  or  benefit  will 
be  that  it  shall  be  all  light,  as  when  a 
lamp  gives  the  light  with  its  brilliance  or 
blight  shining.  It  shall  be  light  M'ithin 
thee  and  about  thee.  Truth  and  duty 
will  be  plain,  and  thou  shalt  walk  in 
security  and  not  in  darkness.  Or  the 
passage  may  mean,  it,  thy  whole  body, 
thy  whole  being,  shill  be  luminous,  as 
when  a  lamp  gives  thee  'ighi  with  its 
bright  shining.  He  shaU  be  spiritually 
luminous  within  and  without,  sending 
forth  light  also  upon  others,  Phil.  2  : 
15.     This  verse  is  not,  therefore,  tauto- 


logical, as  some  suppose.  The  first  part 
has  reference  to  the  state  of  the  soul 
enlightened  by  the  truth ;  the  second, 
to  the  illuminating  influence  which 
this  truth  exerts  upon  the  whole  man, 
his  character,  duties,  relations,  and 
life. 

"  When  we  turn  next  to  the  interpre- 
tation of  these  verses  in  the  metaphor- 
ical or  figurative  sense,  we  find  them 
fraught  with  deep  and  important  in- 
struction. If  we  put  the  understanding 
instead  of  the  eye  and  the  soul  instead 
of  the  body,  we  have  at  once  the  key 
to  the  spiritual  meaning.  We  then  say, 
taking  the  undei'standing  in  the  most 
enlarged  sense  and  as  including  thought, 
reasoning,  and  conscience,  the  light  or 
the  eye  of  the  soul  is  the  understanding. 
What  light  is  to  the  body,  that  know- 
ledge is  to  the  soul ;  and  as  the  eye  is 
the  organ  by  which  light  is  received 
for  the  guidance  of  the  body,  so  the 
understanding  is  the  faculty  by  which 
knowledge  is  received  for  the  guidance 
of  the  soul.  Therefore,  when  the  un- 
derstanding is  single^that  is,  clear, 
sound,  sound  in  itself  and  sound  in  its 
actual  exercise  on  the  subject  of  relig- 
ion, correctly  apprehending  and  really 
receiving  gospel  truth — then  the  whole 
soul  is  full  of  light ;  the  truth  influences 
the  whole  sentiments,  affections,  and 
conduct. 

"  But  when  the  understanding  is  evil, 
when  it  is  unsound,  when  it  is  warped 
by  prejudice  or  passion,  and  when  it 
thus  leads  to  false  conclusions,  the  soul 
is  full  of  darkness — is  in  a  state  of 
spiritual  ignorance,  error,  and  deprav- 
ity. It  concerns  a  man,  therefore,  to 
take  heed  that  the  light  that  is  in  his 
soul  be  not  darkness — that  the  princi- 
ples he  has  adopted  be  not  erroneous ; 
for  if  they  be,  he  is  more  ready  to  go 
far  astray  in  that  state  of  fancied  illu- 
mination than  if  he  were  brought  to  a 
stand  in  conscious  ignorance;  and  the 
more  steadily  and  extensively  he  fol- 
lows out  these  false  principles,  the  far- 
ther he  wanders  from  truth  and  dutj 


276 


LUKE  XI. 


AD.  59 


Jesus  dines  with  a  Pharisee;  the  sins  of  the  Pharisees 
exposed  and  denounced. 
37      And  as  he  spake,  a  certain  Pharisee  besought  him 
to  dine  with  him ;  and  he  went  in,  and  sat  down  to 

into  the  mazes  of  delusion  and  wicked- 
ness."—  Eev.  James  Foote,  Lectures 
on  I/uke. 

37-54.  Jesus  Dines  with  a  Phari- 
see. He  Exposes  the  Hypocrisy 
OF  the  Pharisees,  and  Pronounces 
Woes  against  them.  There  is  sucli 
a  similarity  between  this  discourse  and 
the  larger  portion  of  that  recorded  in 
the  23d  chapter  of  Matthew  that  some 
have  supposed  the  latter  to  have  been 
given  at  this  time,  while  others  have 
regarded  Luke  as  giving  the  discourse 
in  Matthew  out  of  its  chronological 
order.  It  is  better  to  regard  them  as 
separate  discourses,  and  as  examples  of 
our  Saviour's  habit  of  relocating  solemn 
and  weighty  truths.  That  in  Matthew 
bears  the  marks  of  a  continuous  dis- 
course, spoken  just  before  leaving  the 
temple  for  tl\e  last  time,  Matt.  24  :  1. 
This  is  not  only  implied  in  the  context, 
but  tlie  iliscourse  itself  seems  eminently 
fitted  to  the  place  and  occasion.  So 
also  the  discourse  in  Luke  fits  naturally 
to  the  time  and  circumstances.  The 
evangelist  gives  the  things  that  called 
it  forth,  the  place  where  he  uttered  it, 
and  the  circumstances  that  preceded 
and  followed  it.  It  has  the  mark  of  a 
regular  narrative  in  its  chronological 
position.  It  seems  arbitrary,  therefore, 
to  disturb  the  order  of  either  Matthew 
or  Luke.  It  is  better  to  suppose  that 
Jesus  in  his  last  discourse  to  the  Jews, 
in  Matthew,  utters  more  publicly,  fully, 
and  comprehensively  what  he  had  said 
on  previous  occasions,  and  that  he  there 
gives  a  final  and  closing  summary  of 
all  his  woes  against  the  scribes  and 
Pharisees. 

37.  And  as  he  spake,  as  he  was 
tpeuking,  to  the  people,  as  just  related. 
This  incident  and  discourse  is  thus  most 
naturally  connected  with  what  had  just 
preceded.  A  certain  Pharisee  be- 
sought. More  exactly  translated,  a 
Pharisee  asked  him.  To  dine,  to  take 
ihe  morning  meal,  the  early  midday 
lunch,  generally  partaken  after  the 
morning  sacrifice  at  about  ten  o'clock, 
the  principal  meal  being  late  in  the 
ifternoon    or    early    in    the    evening. 


"  Not  only  the  inhabitants  of  the  East 
generally,  but  the  Greeks  and  Eomans 
also,  were  in  the  habit  of  taking  a  slight 
dinner  about  ten  or  eleven  o'clock  of 
our  time,  which  consisted  chiefly  of 
fruits,  milk,  cheese,  etc.  Their  principal 
meal  was  about  six  or  seven  in  the 
afternoon ;  their  feasts  were  always 
appointed  at  supper-time,  for  the  burn- 
ing heat  of  noon  in  Eastern  climates 
diminishes  the  appetite  for  food." — 
Jahn,  ArchceoL,  ^  145.  "  There  are  in- 
dications that  the  Jews  rather  followed 
the  custom  that  prevails  among  the 
Bedouins  and  made  their  principal 
meal  after  sunset,  and  a  lighter  meal 
at  about  nine  or  ten  o'clock  in  the 
morning,"  Gen.  19  :  1-3;  Ruth  3:7; 
Ex.  16  :  12.  "  In  the  later  biblical  period 
we  have  clearer  notes  to  the  same  eflfect : 
breakfast  took  place  in  the  morning 
(John  21  :  4,  12),  on  ordinary  days  not 
before  nine  o'clock,  which  was  tlie  first 
hour  of  jDrayer  (Acts  2  :  15),  and  on  the 
Sabbath  not  before  twelve,  when  the 
service  of  the  synagogue  was  completed 
(Joseph.,  Life,  ^  54) ;  the  more  prolonged 
and  substantial  meal  took  place  in  the 
evening"  {Joseph.,  Life,  ^  44;  Jewish 
War,  i.  17,  4). — Dr.  Wm.  Smith's  Bic- 
tionary  of  the  Bible,  Meals. 

A  Pharisee  had  before  invited  Jesus 
to  eat  with  him,  ch.  7  :  36.  AVhether 
he  was  better  disposed  toward  Jesus 
than  most  Pharisees,  or  whether  it  was 
his  design  in  a  more  private  company 
to  ensnare  him,  we  are  not  informed. 
What  follows,  however,  shows  the  spirit 
of  the  Pharisees  toward  Jesus,  and 
doubtless  his  host  joined  Avith  the  other 
Pharisees  in  their  wordy  assault  upon 
Jesus,  vers.  53,  54.  Yst  his  astonish- 
ment at  a  ceremonial  omission  of  Jesus 
(ver,  38)  would  seem  to  imply  that  he 
was  somewhat  surprised  at  this,  and 
may  suggest  that  he  himself  was  not 
designing  evil  against  him.  But  while 
this  may  be  said  of  the  host,  it  cannot 
probably  be  said  of  others  present.  The 
severity  of  his  discourse  would  seem  to 
indicate  that  prejudice  and  malice 
were  aroused  in  the  hearts  of  some 
present.    Jesus  was  now  alone  among 


A..  D.  29. 


LUKE  XI. 


277 


38  meat.     And  '  when  the  Pharisee  saw  it,  he  marvelled   ^  ^^^-  7-  2-5. 

39  that  he  had  not  first  washed  before  dinner.     'And  'Mt.  23.  25. 
the  Lord  said  unto  him,  Now  do  ye  Pharisees  make 


his  ojinosers,  for  it  does  not  appear  that 
his  disciples  dined  with  him. 

And  he  went  in,  and  sat  down 
to  meat,  and  immediately  upon  enter- 
ing reclined  at  table,  according  to  the 
custom  at  meals,  eh.  5  :  29. 

38.  When  the  Pharisee  saw  it, 
that  he  at  once  reclined  at  table,  with- 
out any  of  the  customary  ceremonies 
before  meals.  He  marvelled,  he 
wondered  that  so  noble  a  teacher  should 
disregard  one  of  the  traditions  of  the 
elders,  which  they  put  on  a  level  with 
the  commands  of  God.  He  probably 
gave  some  manifestation  or  expression 
to  his  surpi'ise,  which  called  forth  our 
Lord's  discourse.  See  on  ch.  7  :  39,  40, 
for  the  way  in  which  Jesus  treated  the 
silent  reasoning  of  a  Pharisee. 

That  he  had  not  first  washed. 
Literally,  that  he  did  not  first  immerse 
himself,  or  bathe.  The  Greek  word 
here  used  is  baptizo ;  its  signification, 
construction,  and  the  connecting  cir- 
cumstances demand  the  idea  of  dipping 
or  immei'sing  himself,  thus  taking  a 
bath.  See  on  ch.  3  :  3,  7.  The  learned 
Lutheran  commentator,  Dr.  Meyer,  ou 
this  passage  says,  "  They  expected 
that  he  would  first  purity  himself  by 
immersion — that  is,  by  a  bath  (compare 
on  Mark  7  :  4)  before  the  meal."  So 
Sophocles  and  others. 

The  usages  of  the  Jews  were  in  har- 
mony with  the  meaning  of  this  passage. 
"  For  '  if  the  Pharisees  touched  but  the 
garments  of  the  common  people,  they 
were  defiled  .  .  .  and  needed  immer- 
sion,' and  were  obliged  to  it.  Hence, 
when  they  walked  the  streets,  they 
walked  on  the  sides  of  the  way,  that 
they  might  not  be  defiled  by  touching 
the  common  people "  {Maimonides, 
Misn.  Chagiga,  2,  7;  Hilch.  Abot  Tu- 
maot.  13,  8). — De.  John  Gill. 

FreV;  a  converted  Jew,  relates,  on  the 
authoW.ty  of  Maimonides,  that  "  when 
they  had  been  to  the  market,  where 
they  mixed  with  Gentiles,  whose  touch 
they  considered  ijolluting,  they  always 
immersed  themselves  before  they  took 
their  food.  Not  knowing  what  jjarl  of 
the  body  had  come  in  contact  with  a 
poUutina;  Gentile,  the  Jew  thought  it 
34 


necessary  to  immerse  himself,  that  he 
might  ije  certain  of  being  cleansed. 
Every  family  that  could  aiford  it  was 
furnished  with  a  bath.  I  appeal  to  my 
Jewish  brethren  and  to  the  learned 
reader  for  the  correctness  of  this  state- 
ment."—  Work  on  Baptism,  p.  106. 

"They  cleansed  themselves  more 
carefully  from  defilement  contractevl 
at  the  market ;  to  wit,  by  not  only  wash- 
ing their  hands,  but  even  by  immers- 
ing their  body." — Grotius  On  3Iark 
7:4.  "  Before  every  meal  the  washing 
of  the  hands ;  but  after  the  return  from 
the  market,  where  there  was  so  much 
danger  of  coming  into  contact  with  un- 
clean men,  the  bath  was  used  as  a 
washing  of  the  whole  body." — Lange 
On  3Iark.  At  the  present  day  "the 
Jews  of  Tiberias  bathe  often  on  the 
Sabbath." — Dr.  Farrar,  Life  of  Christ, 
vol.  ii.,  p.  121. 

In  view  of  the  above  the  meaning  is 
plain:  Jesus  had  been  in  a  crowd  (ver. 
29),  and  he  might  have  touched  some 
unclean  person ;  hence  the  punctilious 
and  superstitious  Pharisee  wondered 
that  he  should  recline  at  tal)le  without 
first  purifying  himself  by  bathing  his 
whole  person,  according  to  the  custom. 
Jesus  omitted  it  for  the  best  reasons : 
he  was  weary,  or  he  had  not  the  time, 
or  he  did  not  need  it;  especially,  he 
would  not  sanction  this  superstition  of 
the  Jews. 

The  means  of  bathing  and  the  supply 
of  water  in  tanks  (reservoirs)  within 
and  around  Jerusalem  were  abundant. 
Synagogues  at  the  present  day  in  Jeru- 
salem and  other  parts  of  the  East  are 
furnished  with  large  bathing-rooms. 
Compare  John  13  :  10 :  "  He  that  is 
washed,"  or  bathed,  "  ueedeth  not  save 
to  wash  his  feet,"  referring,  doubtless, 
to  bathing,  especially  before  partaking 
of  the  passover  meal. 

39.  The  severity  of  our  Lord's  con- 
versation and  discourse  indicates  that 
the  Pharisee  had  given  expression  to 
his  surprise,  and  that  the  others  h.ad 
pernicious  and  malicious  thoughts  in 
their  hearts.  The  Lord  said  unto 
him,  yet  without  making  it  personal 
to  him.    Ye  Pharisees,  referring  to 


278 


LUKE  XI. 


A.  D.  29. 


clean  tlie  outside  of  the  cup  and  the  platter ;   but 
*your  inward  part  is  full  of  ravening  and  wickedness. 

40  ••  Ye  fools,  =did  not  he  that  made  that  which  is  with- 

41  out  make  that  which  is  within  also?      ''But  rather 


•  Tit.  1.  15. 
b  Mt.  23.  17. 
•Ge.  1.  26,  27;  2.7. 
«ch.  12.  33;  Is.  58. 
7  ;  Dan.  4.  27. 


the  class  to  which  his  host  belonged, 
snd  including  also  the  Pharisees  at  the 
table,  who  may  have  joined  in  expres- 
sicna  of  wonder,  and  perhaps  of  dis- 


approbation. Make  clean  the  out- 
side of  the  cup  and  platter.     You 

are  careful  about  your  external  deport- 
ment, and  attend  to  mere  outside  right- 
eousness. But  your  inward  part. 
Your  heart.  The  figure  is  dropjied,  and 
the  fact  stated  plainly.  Is  full  of 
ravening,  rapacity,  robbery,  and 
wickedness,  evil,  malice,  iniquity. 
They  were  full  of  secret  dishonesty  and 
vicious  indulgence. 

"  Tlie  modern  representatives  and  con- 
tinuers  of  the  Pharisaic  sect  are  called 
Ferushim.      '  They     iiroudiy    separate 


themselves  from  the  rest  of  their  co- 
religionists. .  .  .  Fanatical,  bigoted,  in- 
tolerant, quarrelsome,  and  in  truth 
irreligious,  with  them  the  outward 
observance  of  the  ceremo- 
nial law  is  everything,  the 
moral  law  little  binding,  mo- 
rality itself  of  nt)  importance. 
Such  is  the  testimony  of 
a  Jew'"  (Frankl,  Jews  of 
the  East,  E.  Tr.,  ii.,  27).— Dr. 
Farrak. 

40.  Ye  fools.  Simply 
fools.  An  exjjression  of  re- 
proof rather  than  of  reproach, 
meaning  without  mind  or  un- 
derstanding, unwise,  thought- 
less. It  was  unwise  and  fool- 
ish in  them,  indicating  a 
lack  of  spiritual  understand- 
ing, to  attend  merely  to  the 
external.  This  is  shown  by 
the  question,  did  not  he 
that  made  that  which  is 
without,  etc.  Did  not  he 
who  created  the  body  create 
the  soul  also,  and  does  he  not 
also  require  purity  of  heart? 
Does  he  not,  therefore,  con- 
demn that  impurity  of  heart 
and  life  which  you  endeavor 
to  conceal  beneath  an  out- 
ward show  of  holiness  ? 

41.  But  rather,  etc.  Omit 
rather.  Some  suppose  that 
Jesus  spoke  this  in  irony, 
thus  exposing  the  perverse 
teaching  of  the  Pharisees: 
"  Give  alms  of  what  ye  have, 

and  then  say  all  things  are  clean  unto 
you !"  But  this  is  not  the  most  nat- 
ural construction,  and  it  is  hardly 
admissible  grammatically.  It  is  bet- 
ter to  translate  and  interpret,  Give 
what  ye  have  in  alms;  instead  of  your 
secret  and  dishonest  gains,  exercise  a 
spirit  of  true  benevolence  and  minister 
to  human  woes  bv  giving  what  ve  pos- 
sess (compare  ch.'.S':  11  ;  10  :  37  ;  18  :  22), 
and,  behold,  all  things  are  clean 
unto  you  ;  then  you  can  lawfully  use 
and  enjoy  all  things,  ch.  19  :  8,  9;  Rom. 
14  :  14;   1  Tim.  4  :  4,  5;  Tit.  1  :  15.    I 


A..  D.  29. 


LUKE  XI. 


271> 


42 


give  alms  of  such  things  as  ye  have ;   and,  behold, 
'all  things  are  clean  unto  you.     'But  woe  unto  you,   '^o-  u.  i4-i8;  i 
Pharisees !  for  ye  tithe  mint  and  rue  and  all  manner      TTi^'^'  ^"^''' 
of  herbs,  and  pass  over  judgment  and  the  love  of  God :   'Mt.  2.3. 23. 
these  ought  ye  to  have  done,  and  not  to  leave  the 


prefer,  however,  a  more  literal  transla- 
tion, Give  that  which  i^  within  in  alms 
— that  is,  give  yourselves  to  the  service 
of  God  and  man  (compare  your  inward 
part,  ver.  S9),a7id,  behold,  all 
things  are  clean  to  you;  noth- 
ing external  shall  defile  you, 
for  purity  of  heart  is  proof 
against  external  defilement. 
In  other  words,  outward  things 
become  to  us  just  what  the 
state  of  our  own  hearts  makes 
them,  Tit.  1  :  15 ;  Matt.  15  : 
11. 

42.  In  view  of  the  conduct 
of  the  Pharisees,  so  opposite 
to  that  which  he  had  just  en- 
joined, he  exclaims  in  com- 
passionate yet  righteous  con- 
demnation, Woe  unto  you, 
Pharisees! 

Ye  pay  tithe.  Ye  pay  a 
tenth  part  to  the  prieste  and 
Levites  for  the  service  of  God. 
"  Of  the  yearly  products  of 
the  land,  the  first-fruits  were 
first  deducted ;  out  of  the  rest, 
the  tenth  part  was  taken  for 
the  Levites  (Num.  18  :  21); 
of  the  nine  remaining  parts, 
another  tenth  part  is  to  be 
taken  and  brought  to  Jeru- 
salem, and  there  eaten  by  the 
owners  (Deut.  12  :  6),  though 
this  second  tithe  was  every 
third  year  distributed  to  the 
poor,  Deut.  14  :  28."  — Pkof. 
Bush  on  Lev.  27  :  30.  The  Mo- 
saic law  did  not  define  strictly 
what  things  were  subject  to  the  tithe,  but 
extended  it  generally  to  vegetables  and 
animals.  Lev.  27  :  30-32.  The  Jewish 
canons  applied  the  law  to  everything 
that  was  eatable  in  the  field,  embracing 
the  smallest  garden-herbs  and  aromatic 
plants.  Hence,  tithe  was  paid  of  the 
mint,  garden  or  spearmint;  rue,  a 
shrubby  plant  about  two  feet  high,  and 
doubtless  a  garden-plant  in  the  days  of 
our  Lord.  Mr.  Tristram  collected  four 
species  in  Palestine.  All  manner  of 
herbs,  every  herb.    Pass  over,  neg- 


lect. Judgment,  the  distinguishing 
between  right  and  wrong;  the  dotei- 
miniug  accorditg  to  the  principles  of 
right  and  law,   Luke   12  :  57.      Tl-'iy 


neglected  justice  and  equity  toward 
others.  Love  of  God,  love  to  him, 
which  would  result  in  a  life  of  devotion 
and  obedience.  Compare  Mic.  6:8; 
Hos.  12  :  6.  These  ought  ye  to  have 
done.  These  great  moral  requirements 
ought  to  have  been  observed ;  the  inter- 
nal and  spiritual  observance  of  the  law 
ought  to  have  been  specially  regarded. 
And  at  the  same  time  the  smaller  mat- 
ters of  the  law  should  not  be  neglected. 
Jesus  censured  the  Pharisees,  not  for 
strictly  keeping  the  latter,  but  for  con- 


280 


LUKE  XI. 


A.  D.  29 


43  other  undone.      ^-Woe  unto  you,  Pharisees!    for  ye  *Mt  gg- 3^^ '' ■  ^^'^ 
love  the  uppermost  seats  in  the  synagogues,  and   ^   "'    ' 

44  greetings  in  the  markets.    "  Woe  unto  you,  scribes  and     '^^j^^^^^''^^^-'^ 
Pharisees,  hypocrites  I  'for  ye    are  as  graves  which   tps.'s.  9. 
appear  not,  and  the  men  that  ^Yalk  over  theiii  are  not 

aware  of  them. 

45  Then  ansAvered  one  of  the  lawyers,  and  said  unto 
him.  Master,  thus  saying  thou  reproachest  us  also. 

46  And  he  said,  Woe  unto  you  also,  ye  laAvyers  I  J  for  ye 
lade  men  with  burdens  grievous  to  be  borne,  and  ye 

47  yourselves  touch  not  the  burdens  with  one  of  your  fin-   *  ^^*-  23-  29-36. 
gers.    ■=  Woe  unto  you !  for  ye  build  the  sepulchres  of 

48  the  prophets,  and  your  fathers  killed  them.    Truly  ye 


i  Is.  10.  1 ; 
4. 


Mt.  73, 


necting  with  this  a  neglect  of  the  for- 
mer, which  in  themselves  were  the  more 
important. 

43.  Uppermost  seats  iu  the  syn- 
agogues, tJie  first  seat^,  the  foremost 
row,  nearest  the  reading-desk  and  the 
ark,  where  the  sacred  books  were  kept. 
They  loved  positions  of  honor.  They 
also  loved  reverential  salutations,  titles 
of  honor,  and  praise  of  men.  Greet- 
ings, deferential  and  complimentary 
salutations.  Markets,  the  chief  places 
of  public  concourse. 

44.  Scribes  are  now  named,  who 
were  mostly  Pharisees.  See  on  ch.  5  : 
30.  Hypocrites,  they  who,  like  stage 
actors,  put  on  masks  and  assume  cha- 
racters that  do  not  belong  to  them — dis- 
semblers, base  pretenders.  But  scribes, 
Pharisees,  hypocrites,  are  omitted  by  the 
highest  critical  authorities ;  supposed 
to  have  been  taken  from  the  similar 
passage  in  Matthew.  The  illustration 
that  follows  is  most  striking.  They  are 
like  graven  or  tombs  that  are  hidden 
from  view  by  age  or  the  growth  of 
grass  and  weeds,  and  men  passing  over 
are  defiled.  So  men  were  spiritually 
polluted  by  these  hypocrites,  whose  pre- 
tended righteousness  hid  from  view 
their  depraved  characters.  A  similar 
yet  very  dissimilar  illustration  is  found 
m  Matt.  23  :  27.  There  the  sepulchres 
are  ivhitened,  and  the  ostentation  of  the 
Pharisees  is  reproved ;  here  the  tombs 
are  not  seen,  and  their  inward,  secret 
wickedness  is  condemned. 

45.  One  of  the  laAvyers,  one  skilled 
iu  the  Mosaic  law,  a  teacher  and  inter- 
preter of  the  divine  law.  See  on  ch.  7  : 
30.  Master,  Teacher.  Thus  saying, 
saying  these  things.  Thou  reproach- 
est us  also.     The  lawyer  was  very 


probably  a  Pharisee,  and  he  felt  that 
the  denunciations  applied  with  force  to 
leading  and  learned  Pharisees.  He  may 
have  felt  his  dignity  wounded.  Perhaps 
he  would  overawe  the  Saviour  by  re- 
minding him  that  he  was  speaking,  not 
merely  against  the  great  mass  of  the 
Pharisees,  but  against  the  learned  class 
among  them.  Beware!  this  thou  canst 
not  do  with  safety.  If  so,  the  lawyer 
soon   found    that  Jesus    faithfully   re- 

E roved  wickedness,  whether  found  in 
igh  or  low  stations. 

46.  For  ye  lade,  Zoacf,  men.  Jesus 
shows  how  they  said  and  did  not.  Bur- 
dens. By  their  interpretation  of  the 
law  they  placed  oppressive  rites  and 
observances  upon  the  people.  They 
rigidly  explained  the  letter  rather  than 
the  spirit.  They  made  the  law  thus  to  be 
heavy,  oppressive,  and  grievous  to  be 
borne,  irksome  and  intolerable.  The 
language  is  especially  applicable  to  their 
interpretations  of  the  law.  In  addition, 
it  may  be  applied  to  their  traditional 
requirements,  which  were  even  more 
burdensome  and  intolerable.  Ye  your- 
selves touch  not,  etc.  Much  less  will 
they  bear  them.  With  one  of  yowr 
fingers.  Much  less  will  they  take  them 
with  the  hand  and  place  them  upon 
their  own,  shoulders.  They  make  not 
the  slightest  attempt  to  give  the  law  a 
true  spiritual  obedience,  Acts  15  :  10; 
Rom.  2  :  17-23 ;  Gal.  6  :  13. 

47.  Ye  build  the  sepulchres.  Sep- 
ulchres among  the  Jews  were  often  cav- 
erns, or  were  hewn  in  rocks  on  the  sides 
of  hills  and  the  entrance  decorated  with 
ornaments,  Gen.  23  :  9 ;  Isa.  22  :  16.  And 
your  fathers  killed  them,  the  proph- 
ets. Jesus  did  not  condemn  the  mere  fact 
that  the  Pharisees  built  the  sepulchres 


A.  D.  29. 


LUKE  XI. 


281 


bear  wiiness  that  ye  allow  the  deeds  of  your  fathers :  for 
they  indeed  killed  them,  and  ye  build  their  sepulchres. 

49  Therefore  also  said  the  wisdom  of  God,  '  I  will  send   '  M'-  23.  84. 
them  prophets  and  apostles,  and  some  of  them  they  shall 

50  slay  and  persecute ;  that  the  blood  of  all  the  prophets, 


and  adorned  the  tombs  of  the  martyrs 
of  preceding  ages.  By  thus  doing  they 
recognized  and  bore  testimony  to  the 
goodness  and  fidelity  of  righteous  men 
of  old.  All  this  would  have  been  well 
had  they  not  been  base  hypocrites  and 
manifesting  a  tendency  to  creature  wor- 
ship directly  opposed  in  doctrine  and 
practice  to  these  old  prophets,  and  in 
sympathy  with  their  murderers. 

48.  Truly,  therefore,  so  then.  Ye 
bear  witness,  to  the  fact.  By  your 
own  works  you  are  witnesses  to  the 
deeds  of  your  fathers  and  that  you  are 
the  sons  of  persecutors  and  murderers. 
That  ye  allow,  etc.  Rather,  And  ye 
approve  or  assent  to  the  deeds  of  your 
fathers  ;  by  not  following  the  teachings 
of  the  prophets,  and  by  rejecting  the 
Messiah  whom  they  foretold,  you  re- 
semble your  fathers  in  disposition  and 
life,  and  give  evidence  to  yourselves 
that  you  are  their  sons  or  descendants 
spiritually  as  well  as  naturally,  and 
that  nothing  they  did  will  be  too  bad 
for  you  to  do. 

Dr.  Thomson  speaks  of  the  prevalent 
superstitions  and  idolatrous  reverence 
in  Oriental  countries  of  the  tombs  of 
prophets:  "So  fanatical  are  they  in 
their  zeal  that  they  would  tear  any  man 
to  pieces  who  should  put  dishonor  upon 
these  sacred  shrines.  It  was  for  rebuk- 
ing this  and  other  kinds  of  idolatry 
that  '  the  fathers  killed  the  prophets  ;' 
and  those  who  built  their  tombs  would 
in  like  manner  kill  any  one  who 
condemned  their  idolatrous  reverence 
for  these  very  sepulchres.  Thus  the 
Pharisees,  by  the  very  act  of  building 
these  tombs  of  the  prophets  and  honor- 
ing them  as  they  did,  showed  plainly 
that  they  were  actuated  by  the  same 
spirit  that  led  their  fathers  to  kill  them  ; 
and  to  make  this  matter  self-evident, 
they  very  soon  proceeded  to  crucify  the 
Lord  of  the  prophets  because  of  his 
faithful  rebukes." — Land  and  Book, 
vol.  ii.,  p.  493.  This  shows  one  phase 
of  resemblance  between  them  and  their 
fathers.  Some  of  the  oldest  and  best 
manuscripts  end   this  verse  thus,  and 


ye  build,   omitting    the    words   theif 
sepulchres. 

49.  Having  pronounced  upon  thera 
these  terrible  words,  Jesus  proceeds  to 
tell  how  they  would  fill  up  the  measure 
of  their  fathers  by  committing  their 
deeds,  and  even  forming  u  climax  of  all 
preceding  generations  in  respect  to  their 
sins,  guilt,  and  punishment. 

Therefore,  on  account  of  what 
had  just  been  affirmed.  Since  sucli  is 
your  character,  and  you  imitate  your 
fathers,  you  shall  have  opportunity  to 
show  your  malignant  wickedness.  The 
wisdom  of  God,  God  in  his  wisdom 
has  said,  or  God  in  his  wisdom  by  me 
has  said.  Wisdom  of  God  is  supposed 
by  many  to  mean  Christ  as  he  then  was. 
But  then  he  would  have  said,  1  will 
send  you,  instead  of  /  will  send  them. 
Some  regard  it  as  a  quotation  from  some 
ancient  prophecy.  Perhaps  there  is  an 
allusion  to  2  Chron.  24  :  18-22.  Yet 
Christ  was  empowered  to  declare  what 
the  counsels  of  divine  wisdom  had  de- 
termined, without  regard  to  any  ancient 
projihecy.  I  will  send  them,  I  send 
them  as  messengers  of  salvation,  but  in 
the  end  they  will  prove  swift  witnesses 
of  destruction  against  you  on  account 
of  your  treatment  of  them.  Christ  may 
indeed  (see  above)  be  regarded  as  the 
wisdom  of  God,  the  sender  of  prophets, 
and  the  great  Prophet  of  prophets. 
The  objection  above  cannot  be  urged 
against  God  in  Christ  having  thus  de- 
termined and  declared  in  the  past. 
Prophets  and  apostles,  John  the 
Baptist,  ch.  3  :  2 ;  the  apostles,  ch.  9  : 
1,  2  ;  the  seventy,  ch.  10  :  1 ;  and  other 
preachers  of  the  gospel,  such  as  Stephen, 
Acts  6  :  5.  Some  of  them  ye  shaSl 
slay  and  persecute.  You  shall  inflict 
upon  thera  all  manner  of  indignities, 
even  unto  the  most  cruel  death.  Tlie 
Acts  of  the  Apostles  is  a  genei-al  witness 
to  the  sufferings  of  Christians  at  the 
hands  of  the  Jews,  Acts  5  :  40;  7  :  59  ; 
8:3;  12:  2;  13:50;  14:  19,  etc. 

50.  That.  The  idea  ;s  not  merely 
that  this  is  to  be  the  consequence,  but  that 
it  enters  into  the  divine  design.     That 


282 


LUKE  XI. 


A.  D.  29. 


»  Num.  35.  33. 

»Ge.  4.8. 

»  2  Chr.  24.  20,  21. 


whicli  was  shed  from  the  foundation  of  the  world, 

51  ""may  be  rehired  of  this  generation ;  "  from  the  blood 
of  Abel  unto  "  the  blood  of  Zacharias,  which  perished 
between  the  altar  and  the  temple :  verily  I  say  unto 

52  you,  It  shall  be  required  of  this  generation,     p  Woe   ^  ^^-  23- 13, 
unto  you,  lawyers  I  for  ye  have  taken  away  the  key 

of  knowledge :   ye  enter  not  in  yourselves,  and  them 
that  were  entering  in  ye  hindered. 

53  And  as  he  said  these  things  unto  them,  the  scribes 
and  the  Pharisees  began  'to  urge  Am  vehemently, 

64  and  to  provoke  him  to  speak  of  many  things :  laying 


<iP8.  22.  li,  .e 


is  equivalent  to  in  order  that.  It  was 
the  design  of  God  that  this  generation 
should  be,  as  it  were,  the  focus  of  the 
vorld's  wickedness  and  punishment. 
The  blood  of  all  the  prophets,  the 
punishment  for  shedding  it.  The  sins 
of  the  fathers  should  be  visited  upon  the 
children  (Ex.  20  :  5),  especially  of  that 
generation  which  sanctions  the  sins  of 
the  past,  and  even  went  beyond  thera. 

51.  Abel,  Zacharias.  Abel  was 
the  first  righteous  martyr,  and  the  first 
recorded  in  the  Bible,  and  Zachariah, 
the  son  of  Jehoiada,  is  the  last  one  re- 
corded, according  to  the  Jewish  ar- 
rangement of  the  Old  Testament,  2 
Chron.  24  :  20-22.  His  last  words  were, 
"  The  Lord  look  upon  it  and  requireit." 
Between  the  altar  and  the  tem- 
ple, in  the  court  of  the  priests,  between 
the  temple  proper,  the  sanctuary,  and 
the  altar  of  burnt-offering.  See  on  ch. 
1  :  9.  This  generation.  About 
forty  years  from  this  time  Jerusalem 
was  destroyed.  It  was,  therefore,  with- 
in the  lifetime  of  many  then  living. 

52.  Ye  have  taken  away  the  key 
of  knowledge,  rather,  ye  took  away, 
by  their  false  teaching,  vain  traditions, 
and  hierarchical  influence.  The  doctors 
or  teachers  of  the  law  are  said  to  have 
received  a  key  upon  entering  their  of- 
fice, sj'mbolical  of  their  province  and 
ability  to  open  the  treasures  of  divine 
knowledge  to  others.  Yet  they  had  not 
used  these  themselves  nor  allowed  others 
to  use  them.  By  their  traditions  and 
methods  of  interpreting  Scripture  they 
had  hid  or  put  a  wrong  meaning  upon 
those  passages  which  speak  of  the 
Messiah ;  and  thus  they  entered  not 
in  themselves,  and  hindered  those 
that  were  entering  into  the  Messiah's 
kingdom.  The  sin  is  common  in  every 
ftg«. 


53.  And  as  he  said  these  things 
to  them.  The  reading  of  this  clause 
varies  much  in  ancient  manuscripts. 
According  to  some  of  the  oldest  manu- 
scripts and  many  high  critical  authori- 
ties, it  should  be,  and  when  he  had  gone 
out  thetice,  from  the  house  of  the  Phari- 
see, ver.  37.  This  reading  has  internal 
probability.  The  effect  of  his  discourse 
upon  the  scribes  and  Pharisees  was 
doubtless  great;  but  Jesus  departing 
they  soon  recover,  and  plotting  they 
seek  him,  in  order  to  carry  out  their 
malicious  designs.  Began  to  urge 
him  vehemently.  Some  translate, 
began  to  be  very  angry,  or  intensely  em- 
bittered against  him,  which  is  allowable. 
From  what  follows,  however,  it  seems 
better  to  render  as  above,  urge  him  vehe- 
mently, press  him  greatly.  Doddridge 
renders,  began  fiercely  to  fasten  upon 
him.  And  provoke  him  to  speak. 
Literally,  to  mouth  it  out.  Dr.  Farrar 
(Life  of  Christ,  vol.  i.,  p.  467)  thus 
graphically  describes  the  scene :  "  The 
feast  broke  up  in  confusion.  The  scribes 
and  Pharisees  threw  off  the  mask. 
From  fawning  friends  and  interested 
inquirers  they  suddenly  sprang  up  in 
their  true  guise  as  deadly  opponents. 
They  surrounded  Jesus,  they  pressed 
upon  him  vehemently,  persistently, 
almost  threateningly;  they  began  to 
pour  upon  him  a  flood  of  questions,  to 
examine,  to  catechise  him,  to  try  and 
force  words  out  of  him,  lying  in  ambush, 
like  eager  hunters,  to  spring  upon  any 
confession  of  ignorance,  on  any  mistake 
of  fact — above  all,  on  any  trace  of 
heresy  on  which  they  might  found  that 
legal  accusation  by  which  before  long 
they  hoped  to  put  him  down." 

54.  Lying  in  wait  for  him,  like  an 
enemy  in  ambush.  Malignantly  and 
craftily  lying  in  wait  and  laying  snares 


A.  D.  29. 


LUKE  XI. 


283 


wait  for  him,  and  '  seeking  to  catch  something  out  of   'Mk.  12. 13. 
his  mouth,  that  they  miglit  accuse  liim. 


for  him  in  their  assault  of  questions  and 
words.  Compare  Heb.  12  :  3;  1  Pet.  2  : 
23.  And  seeking  is  omitted  by  some 
eminent  authorities,  but  there  is  much 
in  favor  of  simply  omitting  and  and 
reading  seeking.  To  catch,  to  lay 
hold  of,  catch,  as  in  hunting,  some- 
thing, some  word  or  expression,  from 
his  mouth.  This  is  in  harmony  with 
the  fiojure  of  the  preceding  verb,  "  lying 
in  wait."  Compare  Mic.  7  :  2;  1  Sam. 
26  :  20;  Lam.  4  :  18.  That  they 
might  accuse  him  ;  omitted  in  the 
best  text,  but  doubtless  thfir  object. 

We  have  here  one  of  the  darkest 
pictures  of  Jewish  opposition.  We 
have  no  information  concerning  the 
answers  of  Jesus,  or  whether  he  an- 
swered at  all.  From  the  following 
chapter  we  learn  that  an  immense  mul- 
titude gathers,  and  then  he  speaks  to 
ihem  of  the  Pharisees. 


Remaeks. 

1.  Christ  teaches  us  to  pray  by  his 
example,  words,  Spirit,  and  providential 
dealings,  ver.  1 ;  ch.  22  :  32,  40 ;  24  :  49. 

2.  If  we  desire  above  all  things  the 
gloiy  of  God,  the  advancement  of  his 
cause,  and  the  accomplishment  of  his 
will  among  men,  deliverance  from  sin 
and  temptation ;  if  we  feel  our  daily 
dependence  on  God  for  both  temporal 
and  spiritual  supplies,  and  exercise  a 
spirit  of  forgiveness, — then  our  prayers 
are  acceptable  to  God  through  Christ, 
and  will  be  answered,  vers.  2-4;  Ps. 
115  :  1;  1  Johns  :  14. 

3.  It  is  not  only  proper,  but  it  is  also 
our  duty,  to  pray  for  daily  food,  ver. 
3  ,  Gen.  28  :  20,  21 ;  Prov.  30  :  8 ;  1  Tim. 
6.8. 

4.  An  urforgiving  or  a  revengeful 
spirit  closes  the  door  of  mercy,  but  a 
forgiving  spirit  indicates  a  proper  state 
for  receiving  forgiveness,  ver.  4 ;  Matt. 
?  :  14,  15. 

5.  If  we  seek  God's  guidance,  our 
trials,  temptations,  and  the  evils  to 
which  we  are  exposed  shall  result  in 
our  highest  gooci,  ver.  5 ,  Job  23  :  10; 
Rom.  8  :  28;  1  Cor,  10  ;  13 ;  James 
4:7. 


6.  " '  Midnifjht  beggars  are  God's  de- 
light,  Isa.  26':  9;  Sol.  Songs  3  :  1.'— 
Augustine.  Night  devotions  have 
been  early  in  tlie  world,  God  often 
ajipearc'd  to  man  by  night.  Before  day 
Abraham  arose  to  sacrifice  his  son.  In 
the  night  Jacob  wrestled  with  God  and 
obtained  tiie  blessing.  In  the  nigh* 
God  led  the  Israelites  out  of  Egypt. 
Samuel  cried  unto  the  Lord  all  night. 
David  '  watered  his  couch  with  tears ' 
in  the  night." — W.  H.  Van  Doren. 
Vers.  5,  6 ;  Ps.  6  :  6 ;  42  :  8 ;  77  :  6. 

7.  Learn  the  duty  of  hospitality  not 
grudgingly  but  cheerfully  given,  vers. 
5-8 ;  Heb.  13  :  2. 

8.  We  must  pray  for  others  as  well 
as  for  ourselves,  vers.  5-7 ;  Job  42  :  10 ; 
1  Tim.  2:1;  Gen.  18  :  23-33;  Ex.  32  : 
31-33  ;  Rom.  10  :  1. 

9.  While  God  promises  to  answer 
prayv  in  general,  he  promises  to  an- 
swer importunate  prayer  in  particular, 
vers.  8-11;  ch.  IS  :  7,  8;  Deut.  4  :  29; 
James  5  :  16-18. 

10.  Yet  even  importunity  in  prayer 
may  sometimes  seem  to  fail.  God  grants, 
indeed,  prompt  and  speedy  answers,  but 

'sometimes  he  tests  his  people  and  de- 
velops their  faith  by  delays,  vers.  9,  10; 
ch.  18  :  8  ;  12  :  12;  Isa.  65  :  24;  Mark 
7  :  29 ;  Matt.  10  :  19. 

11.  Let  us  not  mistake  obstinacy  in 
our  requests  for  importunity  in  prayer, 
vers.  5-10;  1  Sam.  8  :  19;  Isa.  1  :  15; 
Jer.  6  :  31. 

12.  The  parental  character  of  God  an 
encouragement  to  prayer,  vers.  11  13; 
Rom.  8  :  32. 

13.  The  sura  of  all  our  blessings  is 
the  Holy  Spirit,  and  this  is  uncondition- 
ally promised  to  the  prayer  of  faith 
through  Christ,  ver.  13 ;  ch.  24  :  49 ; 
John  16  :  7,  24. 

14.  The  devil  makes  bis  subjects 
dumb  in  regard  to  the  soul,  God,  and 
eternity,  ver.  14. 

15.  Infidels  and  opposers  of  Christ 
will  ascribe  his  works  and  the  success 
of  his  gospel  to  any  other  cause  rather 
than  the  true  one,  ver.  15 ;  Matt.  9  :  34 ; 
12  :  24 ;  John  7  :  20. 

16.  Many  profess  unbe  ief  frorj  want 
of  evidence,  and  others  are  seeking 
greater  evidence,  when  that  which  God 


284 


LUKE  XI. 


A.  D.  29. 


has  given  them  is  all-sufficient,  ver.  16 ; 

1  Cor.  1  :  22. 

17.  Ascribing  the  work  of  God  to  the 
devil  is  peculiarly  offensive  to  God  and 
dangerous  to  men,  vers.  17-20;  Mark  3  : 
29,  30. 

18.  There  are  two  opposing  king- 
doms in  this  world,  of  Christ  and  of 
the  devil,  vers.  17-22 ;  John  8  :  8-10. 

19.  Jesus,  who  cast  out  demons,  will 
at  last  cast  out  the  devil  and  his  angels, 
vers.  21,  22;  Rev.  20  :  1-3. 

20.  There  can  be  no  neutrals  in 
these  kingdoms.  We  must  be  either 
for  Cl.rist  or  against  him,  ver.  23;  Matt. 
6  :  24. 

21.  Christians  should  seek  unity  in 
faith,  practice,  and  in  the  promulga- 
tion of  the  truth.  Let  them  learn  a 
lesson  from  the  kingdom  of  darkness, 
which  will  not  divide  against  itself,  so 
as  to  destroy  itself,  vers.  17-23 ;  John 
17  :  17,  20-23. 

22.  Resisting  the  influences  of  the 
Spirit  and  the  impressions  of  truth, 
opposing  the  gospel  and  its  evidences, 
or  seeking  for  a  mere  outward  reforma- 
tion to  a  neglect  of  an  inward  change, 
will  tend  to  a  greater  liardness  of 
heart  and  blindness  of  mind,  and  will 
put  the  soul  more  and  more  into  the 
power  of  the  devil,  ver.  13 ;  ch.  23  :  l.l ; 

2  Pet.  2  :  21,  22;  2  Tim.  3  :  13. 

23.  There  is  no  safety  but  in  a  thorough 
change  of  heart.  Satan  must  not  only 
be  cast  out,  but  the  Holy  Spirit  must 
take  his  place.  Chi-ist  must  dwell  in 
the  heart  by  faith,  vers.  24-27. 

24.  How  often  does  the  religion  of 
men  expend  itself  with  the  sweeping 
and  garnishing  of  hypocrisy  or  for- 
malin '  vers.  24-27. 

2.5.  How  fearful  the  state  of  spiritual 
relapse!  vers.  24-27;  Rom.  1  ;  28;  2 
Ret.  2  :  21. 

26.  Pious  children  are  a  joy  and  a 
blessins;  to  their  parents,  ver.  27 ;  Prov. 
15  :  20. 

27.  A  new  heart  and  a  new  life  are 
a  greater  honor  than  the  mere  mother- 
hood of  Christ,  ver.  27 ;  ch.  2  :  34. 

28.  It  is  common  to  judge  of  persons 
by  their  external  relations  and  privileges, 
but  God  jtulges  bv  the  state  of  the  heart, 
vers.  27,  28  ;  1  Sam.  16  :  7  ;  John  7  :  24  ; 
2  Cor.  5  :  12;  10  :  7. 

29.  A  certain  preparation  of  heart  is 
necessary  to  a  right  perception  of  the 
evidences  of  Christ  and  the  gospel,  ver. 


29  ;  Matt.  13  :  14-16  ;  Luke  24  :  25,  45 ; 
1  Cor.  1  :  24. 

30.  "Wicked  men  often  think  there 
are  no  evidences  to  gospel  truth,  be- 
cause they  are  too  blind  to  see  them, 
ver.  29  ;  John  7  :  17 ;  Acts  28  :  27. 

31.  The  resurrection  of  Christ  was 
the  greatest  of  his  miracles  and  the 
ci'owning  evidence  of  his  divine  mission, 
ver.  30;  1  Cor.  15  :  12-18. 

32.  "  Many  fi-om  the  remotest  regions 
of  the  earth,  who,  by  some  faint  report 
of  the  gospel,  have  been  led  to  inquire 
after  Christ  and  his  salvation,  will  rise 
up  against  unbelievers  of  this  age  and 
nation."— Scott.  Vers.  31,  32 ;  Matt. 
8  :  11,  12. 

33.  The  great  end  in  all  good  works' 
should  be  the  glory  of  God.  Christ  is 
the  light  of  the  world,  ver.  33 ;  John  8 : 
12. 

34.  If  we  would  have  the  single  eye, 
our  spiritual  sight  must  be  enlightened 
by  the  Holy  Spirit  and  fixed  on  Christ 
by  faith.  It  is  impossible  to  have  two 
objects  of  supreme  good  at  once,  ver. 
34. 

35.  There  is  great  danger  of  men 
holding  as  religious  truth  pernicious 
error,  because  men  love  darkness  rather 
than  light,  ver.  35;  John  3  :  19;  Jer.  5 : 
31 ;  Col.  2  :  8. 

36.  "  If  thy  inner  man  be  light, 
eveiything  will  be  full  of  light,  for  all 
Avill  be  illuminated  by  the  light  of 
Christ,"  ver.  36.— W.  H.  Van  Doren. 

37.  Jesus  improved  meal-time  for 
religious  instruction.  The  meals  for 
the  body  may  be  turned  into  banquets 
for  the  soul,  ver.  37  ;  ch.  7  :  39-47. 

38.  They  who  lay  great  stress  on 
forms  and  ceremonies,  the  command- 
ment of  men,  should  beware  lest  in  sc 
doing  they  censure  Christ,  ver.  38: 
Matt.  15  :  7-9. 

39.  "Let  us  seek  to  be  jure  in  heart 
if  we  would  be  vessels  sanctified  and 
made  meet  for  the  Master's  use,"  vers. 
39,  40;  Matt.  5:8;  Heb.  12  :  14;  James 
4:8. 

40.  "  The  heart  may  be  a  temple  of 
God  or  a  grave,  a  heaven  or  a  hell." — 
Stier.  Vers.  39,  40;  Matt.  12  :  15; 
Eccl.  9:3;  Jer.  17  :  9;  Rom.  3  :  12-16; 
1  Cor,  3  :  16. 

41.  Give  first  thv  heart,  be  conse- 
crated to  God;  and  nothing  can  hurt 
thee,  ver.  41 ;  Ps.  51  :  17 ;  Rom.  12  :  1 ; 
Matt.  5:8;  Tit.  1  :  15. 


A.  D.  29. 


LUKE  XII. 


286 


42.  Ca*eful  attention  to  outward  ob- 
servances with  neglect  of  internal  duty 
i.s  an  evidence  that  men  are  deceivers  or 
deceived,  ver.  42 ;  Matt.  5:7;  9:13; 
Hos.  4:1;  Rom.  16:18;  2  Cor.  11: 
13-15. 

43.  No  external  performances  can 
stand  in  the  place  of  moral  and  spiritual 
service,  vers.  42,  43;  eh.  18:  11-14. 

44.  A  religion  that  seeks  a  mere  out- 
ward appearance,  and  has  for  its  motive 
the  applause  of  men,  is  not  only  desti- 
tute of  the  power  of  godliness,  but  an 
enemy  to  it  and  its  graces,  ver.  44; 
Matt.  G  :  1,  5,  16 ;  2  Tim.  3  :  2-5;  2  Pet. 
2  :  3 ;  3  John  9. 

45.  They  who  are  satisfied  to  wppear 
what  they  should  be  are  inwardly  what 
they  should  not  be,  ver.  44;  Matt.  6  : 
1 ;  7  :  21 ;  25  :  5-12. 

46.  How  valuable  must  pure  religion 
be,  which  men  are  at  so  much  trouble 
to  counterfeit !  vers.  42-54  ;  1  Tim.  4  :  8. 

47.  The  true  character  of  men  is  to 
be  learned  from  their  conduct  rather 
than  from  their  words,  ver.  45 ;  Matt.  7  : 
15-21. 

48.  Legalists  and  false  teachers  im- 
pose npon  men  heavy  burdens  and 
grievous  to  be  borne,  but  in  contrast 
the  yoke  of  Christ  is  easy  and  his  bur- 
den is  light,  ver.  46;  ch.  11:28-30; 
Acts  15  :  10,  28,  29;  Gal.  5  :  1. 

49.  The  glorification  of  mai-tyrs  may 
be  carried  so  far  as  to  amount  to  crea- 
ture-worship, manifesting  jirinciples 
and  a  spirit  directly  opjiosed  to  that  of 
the  martyrs  themselves,  vers.  47,  48; 
John  8  :  39,  40. 

50.  The  sins  of  men  and  nations  often 
accumulate  from  generation  to  genera- 
tion, vers.  49,  50  _;  Ex.  20  :  5. 

61.  Men  are  sinning  against  the  ac- 
cumulated light  of  the  past;  and  if  lost, 
must  sufi"er  a  corresponding  punishment, 
ver.  51. 

52.  How  often  by  false  doctrine  and 
wicked  influence  is  Christ  as  a  Saviour 
hid  from  the  people !  Thus  Rome  hides 
the  key  by  1  er  Latin  prayers  and  sup- 
pressed or  misinterpreted  Bible,  ver.  52. 

53.  When  men  are  convicted  and  not 
converted,  they  often  show  their  in- 
creased hatred  to  Christ  and  the  tru.th, 
vers.  53,  54. 

54.  Wicked  men  by  their  treatment 
of  Christ  and  the  gospel  prove  the  truth 
of  Scripture  vers.  53,  54;  1  Tim.  4  :  1, 
2;  1  John  2-  18  19. 


CHAPTER  XII. 

This  chapter  seems  closely  connected 
with  the  preceding.  While  Jesus  is 
engaged  in  controversy  with  the  Phar- 
isees, who  use  every  means  to  entrap 
him  in  his  words,  the  multitude  gathers 
in  vast  numbers,  and  he  discourses  in 
their  hearing  to  his  disciples,  vers.  1,  2. 
He  warns  them  against  hypocrisy  (2, 
3) ;  against  concealing  their  religious 
character  and  views  for  fear  of  men, 
4-7.  He  will  reward  those  who  con- 
fess him  and  punish  those  who  deny 
him,  and  especially  those  who  blas- 
pheme the  Spirit,  and  promises  help 
in  their  trials  before  men,  8-12.  Re- 
fusing to  be  a  judge  in  dividing  an 
inheritance,  he  warns  them  against 
covetousness  (13-15),  and  illustrates  it 
by  the  parable  of  the  rich  fool  (16-21), 
and  enforces  the  duty  of  not  being  un- 
duly solicitous  about  the  body,  its  food 
and  raiment,  but  to  bestow  special  care 
upon  the  soul,  22-31.  He  gives  a  word 
of  encouragement,  exhorts  them  to  a 
self-denying  and  whole-hearted  service 
(32-34),  to  diligence  and  watchfulness, 
from  illustrations  of  faithfulness  ancl 
unfaithfulness  on  the  part  of  stewards 
and  servants,  35-48.  Jesus  then  an- 
nounces a  most  singular  object  or  result 
of  his  mission,  foretells  the  divisions 
which  the  gospel  shall  produce  in  the 
world  (49-53),  and  finally,  reproving 
their  want  of  spiritual  discernment,  he 
exhorts  them  to  improve  their  season 
of  grace  and  salvation  and  seek  imme- 
diate reconciliation,  54-59. 

Much  in  this  discourse  is  recorded 
by  Matthew  in  connection  with  other 
events.  On  the  one  hand,  it  seems  an 
act  of  injustice  to  Luke  to  conform  him 
to  Matthew,  and,  on  the  other,  of  folly 
to  adjust  Matthew  to  Luke.  It  is  bet- 
ter to  regard  each  as  presenting  sepa- 
rate discourses  containing  various 
weighty  truths  such  as  .Tesus  sometimes 
repeated,  and  other  truths  similar  to 
them.  Compare  author's  Harmony, 
note  on  ^  109. 

1-12.  JESus  Warns  his  Disciples 
AGAINST  Hypocrisy,  and  Exhorts 

THEM  fearlessly  TO  CONFESS  HIM 
BEFORE  Men.  Compare  Matt.  10  :  19. 
26-33;  12  :  32.  Van  Oosterzee  remarks, 
regarding  the  first  thirty-four  verses  of 
this  chapter,  that  in  vers.  1-12  the  tone 
of  warning  predominates,  in  vers.  13- 


286 


LUKE  XII. 


A.  D.  29. 


Jems  warns  his  disciples  against  hypocrisy,  and  exhorts  them 
to  confess  Christ. 

XII.     IN  'the  meau  time,  when  there  were  gathered   'Mt.  16.  6;  Mk.  8 
together  an  innumerable  multitude  of  jjeople,  inso- 
much that  they  trode  one  upon  another,  he  began  to 
say  unto  his  disciples  ;  First  of  all,  *  beware  ye  of  the   •Mt._i6. 12;  i  Co 

2  leaven  of  the  Phariseas,  which  is  hypocrisy.     "For   •ch.  s.^iv;  Mt.  lo. 
there  is  nothing  covered,  that  shall  not  be  revealed;      26,  33;  Mk.4. 22! 

3  neither  hid,  that  shall  not  be  known.  Therefore  what- 
soever ye  have  spoken  in  darkness  shall  be  heard  in 
the  light;  and  that  which  ye  have  spoken  in  the  ear 
in  closets  shall  be  proclaimed  upon  the  housetops. 


21  the  toue  of  instruction,  and  in  vers. 
22-34  tlie  tone  of  encoiu'agement. 

1.  In  the  mean  time,  during  which. 
While  the  Pharisees  were  plotting  and 
assailing  Jesus  with  ensnaring  questions, 
ch.  11  :  53,  54.  AVhatever  reading  we 
adojit  in  ch.  11  :  53,  it  is  not  necessary 
to  suppose  Jesus  still  at  the  table.  It 
was,  however,  soon  after.  Innumer- 
able multitude,  the  multitude  in 
myriads  or  tens  of  thousands.  This  is 
an  expression  denoting  indefinitely  a 
very  large  multitude.  Gathered  to- 
gether, hastily.  The  plotting  and 
angry  attack  of  the  Pharisees  may 
have  called  the  crowd  together  sud- 
denly. Insomuch  that  they  trode 
one  upon  another.  It  was  a  time 
of  excitement.  All  wanted  to  see  and 
hear  the  great  Teacher.  The  anger  of 
the  Pharisees  increased  the  desire. 
There  was  a  great  crowding  among  the 
multitude,  each  one  eager  to  see  and 
get  a  good  position.  Naturally  there 
would  be  some  treading  one  upon  an- 
other. First  of  all.  Some  would 
join  these  words  with  what  follow.s, 
first  of  all,  beivare.  This  is  hardly  ad- 
missible; it  is  better  to  join  it  with  his 
disciples.  He  began  to  speak  first  to 
his  disciples;  afterward  he  spoke  to  all 
the  multitude,  ver.  13.  It  is  especially 
worthy  of  notice  that  while  the  Phar- 
isees are  giving  vent  to  their  rage, 
Jesus  addresses  neither  them  nor  the 
multitude,  but  his  disciples  in  the  hear- 
ing of  all.  He  thus  exhibits  great  self- 
control  and  forbearance. 

BeAvare,  take  heed  to  yourselves. 
Jesus  warns  his  disciples  against  the 
leading  sin  of  the  Pharisees.  The  lan- 
guage implies  that  the  disciples  wei-e 
more  or  less  under  its  influence,  and 


that  it  was  one  against  which  they 
would  find  it  necessary  to  watch  care- 
fully. Leaven  is  a  figure  of  diffusive 
and  assimilating  power,  generally, 
though  not  always,  used  in  Scripture  to 
represent  that  which  is  corrupt  and 
evil.  See  on  ch.  13  :  21.  The  leaven 
of  the  Pharisees  deuoted  their  false 
doctrines  (Matt.  16  :  12)  or  pernicious 
instruction,  ihe  pervading  spirit  and 
essence  of  which  was  hypocrisy.  See 
on  ch.  11  :  44.  Hypocrisy  was  the  great 
sin  of  the  Pharisees,  which,  like  leaven, 
had  permeated  their  hearts,  lives,  con- 
duct, and  teaching.  The  discij)le3 
would,  of  course,  guard  against  the 
openly  vicious,  but  not  alwaj's  against 
such  great  pretenders  to  holiness  and 
religious  knowledge.  Hence  the  neces- 
sity of  the  warning. 

2.  For  introduces  the  reason  for  giv- 
ing special  heed  against  falling  into 
this  leading  sin  of  the  Pharisees. 
There  is  nothing  covered,  etc.,  a 
proverbial  saying,  implying  that  both 
truth  and  error,  though  covered  up  and 
hid  for  a  time,  should  be  brought  to 
light.  Hypocrisy  would  be  unmasked, 
truth  would  be  displayed  and  vindi- 
cated. Nothing  which  had  been  taught 
in  secret  was  to  be  withheld,  but  all 
annouuced  publicly.  The  secret  de- 
signs, too,  of  their  enemies  would  also 
be  made  known,  exposed  to  the  light 
of  truth,  and  condemned  at  the  judg- 
ment, Eph.  5:13;  1  Cor.  4  :  5. 

3.  The  principal  thought  of  the  pre- 
ceding verse  expanded  and  specially 
applied  to  their  words.  Whatsoever 
ye  have  spoken  in  darkness,  etc., 
privately,  secretly,  as  in  the  darkness 
of  night.  That  Avhich  ye  have 
spoken,  whispered,  as  it  were,  in  the 


A..  D.  29 


LUKE  XII. 


287 


4  And  I  say  unto  you,  ^  my  friends,  '  Be  not  afraid  of 
them  that  kill  the  body,  and  after  that  ''have  no  more 

5  that  they  can  do.  But  I  will  forewarn  you  whom  ye 
shall  fear:  ^  Fear  him,  which  after  he  hath  killed 
hath  power  to  cast  into  hell ;  yea,  I  say  unto  you, 

6  Fear  him.  Are  not  five  sparrows  sold  for  two  '■  far- 
things? and  "not  one  ot  them  is  forgotten  before  God : 

20.  9-15.        y  Heb.  12.  28,  29  ;  Rev.  14.  7.        •  Mt.  10.  29.        »  Job  12. 10 ;  Ps. 
IW,  27-30  ;  113. 5,  6  ;  145.  15,  16. 


Johu  15.  14, 15. 
Is.  8.12,13;  51.7, 

8,  12,  '3;  Jer.  1. 
8;  Dau.3.10-18 
Mt.  10.  28;  Ac. 
20.  23,  24  ;  Ro.  8. 
35-39  ;  1  Pet.  3 
14  ;  Rev.  2.  10. 

Mt.  25.  40;    Mk. 

9.  43-4S;    Rev. 


ear,  in  closets,  retired  cliambei's, 
shall  be  proclaimed,  as  by  a  public 
herald  upon  the  housetops.  Tlie 
roofs  were  flat,  tipon  which  the  people 
in  the  evening  were  accustomed  to  sit. 
It  is  still  a  custom  in  the  East  to  make 
public  proclamation  from  the  house- 
tops. "  At  the  present  day  local  gov- 
ernors in  country  districts  cause  their 
commands  to  be  thus  published.  Their 
proclamations  are  generally  made  in 
the  evening,  after  the  people  have  re- 
turned from  their  labors  in  the  field. 
The  public  crier  ascends  the  highest 
roof  at  hand,  and  lifts  up  his  voice  in  a 
long-drawn  call  upon  all  faithful  sub- 
jects to  give  ear  and  obey.  He  then 
proceeds  to  announce  in  a  set  form  the 
will  of  their  master,  and  demands  obe- 
dience thereto." — Dr.  Thomson,  Land 
and  Book,  vol.  1.,  p.  51. 

Thus  their  words  and  deeds,  though 
in  greatest  secrecy,  should  be  made 
known  most  publicly.  No  veil  of  hy- 
pocrisy, therefore,  could  possibly  con- 
ceal their  real  characters  if  they  should 
be  what  they  ought  not  to  be. 

4,  5.  Hence,  tiince  everything  is  to  be 
brought  to  light,  Jesus  warns  his  dis- 
ciples against  concealing  the  truth  from 
the  fear  of  man.  I  say  unto  you, 
thus  giving  emphasis  to  the  injunction 
which  follows.  My  friends,  a  special 
title  to  his  disciples,  .John  15  :  13-15. 
Such  a  title  would  tend  to  encourage 
them  in  obeying  a  command  amid  great 
difliculties  and  dangers.  Be  not 
afraid,  in  your  confessions  of  truth,  in 
opposition  to  the  holy  and  reverential 
fear  which  should  be  exercised  toward 
God.  Persecutors  could  only  do  them 
external  injury,  while  God's  power  ex- 
tends over  their  spiritual  nature,  and 
hence  is  the  true  object  of  reverential 
fear.  Notice  that  men  can  only  kill 
the  body,  but  they  can  do  no  more.  The 
soul  still  lives,  though  the  body  be 
dead      The  soul  and  body  are  together 


not  said  to  be  killed,  but  cast  into 
hell,  in  Gehenna,  the  place  of  future 
torment,  which  puaishment  is  distinctly 
stated  to  be  everlasting  in  Matt.  25  :  4G. 
The  command  is  empliatically  rei)eated. 
Yea,  I  say  unto  you.  Fear  him. 

Some  very  able  commentators  have 
strangely  supposed  that  Satan  is  pre- 
sented in  the  fifth  verse  as  the  destroyer 
of  souls  and  the  object  of  fear.  But  an 
exhortation  to  fear  the  devil  would  be 
out  of  place  in  this  connection.  The 
disciples  are  exhorted  to  fear  him  who 
has  power  and  authority  to  cast  into 
hell,  which  can  refer  only  to  God,  whom 
James  declares  (James  4  :  12)  to  be  "  the 
one  Lawgiver  and  Judge,  who  is  able  to 
save  and  destroy."  No  such  ability  is 
ascribed  to  Satan  or  to  any  created 
being.  Satan  is  nowhere  represented 
as  administering  the  punishments  of 
hell ;  but  is  himself  condemned  to  suffer 
punishment  with  the  wicked  there. 
Compare  2  Pet.  2  :  4. 

6.  Still  another  reason  for  not  fearing 
their  persecutors :  his  disciples  are  un- 
der the  protection  and  providential  care 
of  their  heavenly  Father.  As,  therefore, 
they  should  exercise  a  godly,  reveren- 
tial fear  toward  the  Almighty,  so  also 
they  should  exercise  a  childlike  trust  iu 
him  as  their  heavenly  Father. 

Are  not  five  sparrows  ?  The 
word  translated  sparrows  means  little 
birds  generally,  including  sparrows  es- 
pecially, which  were  very  abundant, 
small,  and  cheap.  Two  farthin^»'. 
The  word  thus  translated  farthing  des- 
ignates a  Roman  copper  coin,  worth  a 
cent  and  a  half.  So  minutely  does  your 
heavenly  Father  watch  over  all  events, 
that  not  even  one  of  these  is  forgotten 
before  God.  They  are  still  abundant 
in  Palestine,  sometimes  brought  to 
market  and  sold  as  food.  "  The  spar- 
rows," says  Dr.  Hackett  (Scripturt 
Illustrations,  p.  94),  "  which  flutter  and 
twitter  about  dilapidated  buildings  a* 


288 


LUKE  XII. 


A.  D.  2& 


7  ''but  even  the  very  hairs  of  your  heads  are  all  num- 
bered. Fear  not,  therefore:  "ye  are  of  more  value 
than  many  sparrows. 

8  Also  I  say  unto  you,  •*  Whosoever  shall  confess  me 
before  men,  *him  shall  the  Son  of  man  also  confess 

9  before  the  angels  of  God :  '  but  he  that  denieth  me 
before  men  shall  be  denied  before  the  angels  of  God. 

10  And  ^whosoever  shall  speak  a  word  against  the 
Son  of  man,  it  shall  be  forgiven  him:  but  unto  him 
that  blasphemeth  against  the  Holy  Ghost,  it  shall  not 
be  forgiven. 

t  Mt.  12.  31,  32 ;  Mk.  3.  28  ;  1  John  5.  16. 


»>cli.21.  IS;  ISam 
14.46;  2 Sam.  14 
11 ;  Ac.  27.  34. 

«Mt.  6.  26;  12.  11 
12. 

4P3.  119.  46;  Mt. 
10.  32  ;  Ro.  10.  9, 
10 ;  2  Tim.  1.  8 ; 

1  John  2.  23. 

•  Mt.  25.  34 ;  Rev. 

3.5. 
'ch.  9.26;  Mt.  20. 

70-75;Mk.8.38; 

2  Tim.  2.  12, 13; 
2  Pet.  2.  1. 


Jenisalem,  and  crevices  of  the  city 
walls,  are  very  numerous.  In  some  of 
the  more  lonely  streets  they  are  so  noisy 
as  almost  to  overpower  every  other 
sound."  Matthew  (10  :  29)  says  two 
sparrows  for  a  farthinrf,  thus  presenting 
a  pleasing  varietv  and  illustrating  a  law 
of  trade,  that  the  price  of  an  article 
decreases  according  to  the  number  sold. 

7.  But.  even  the  very  hairs  of 
your  head,  etc.  A  proverbial  expres- 
sion, showing  in  the  most  forcible  lan- 
guage the  special  providential  care  of 
God  over  his  children.  Their  very 
liairs,  and  the  .smallest  things  that  per- 
tain to  them,  are  precious ;  and  they  are 
s'atched  over  and  cared  for.  How  much 
more  value  than  many  sparroAVs 
are  Ihey  who  have  an  intelligent  and 
immortal  nature,  and  have  been  re- 
deemed by  such  a  costly  price  as  the 
precious  blood  of  Christ !  1  Pet.  1  :  18, 
19.  The  argument  is  from  the  le.ss  to 
the  greater,  very  similar  to  that  in  Matt. 
6  :  26.  Compare  1  Sam.  14  :  45  ;  ch.  21  : 
18 ;  Acts  27  :  34. 

8,  9.  Yet  another  reason  for  encour- 
agement and  boldness  amid  persecu- 
tion :  Fidelity  will  be  approved  and 
rewarded ;  the  unfaithful  and  the 
deniers  of  his  name  shall  be  rejected 
and  punished.  Whosoever.  Tne  ap- 
plication is  made  general :  Every  one. 
Confess  me  before  men.  Shall 
acknowledge  me  as  the  Messiah,  his 
Lord  and  Teacher.  Him  shall  the 
Son  of  man  confess,  acknowledge 
as  his  disciple,  before  the  angels  of 
God,  as  their  Intercessor,  as  their 
Judge,  and  in  the  glories  of  the  heav- 
enly kingdom.  But  he  that  denieth 
him,  refuses  to  own  him  as  his  Lord 
and  Teacher,  the  Messiah,  he  will  also 
deny,  reject,  and  disown  as  his  at  the 


judgment,  befoi-e  the  holy  angels.  The 
confession  must  be  true  and  genuine, 
indicative  of  the  state  of  the  heart  as 
united  in  a  spiritual,  living  union  with 
Christ.  So  also  the  denial  must  be 
indicative  of  a  heart  that  really  refuses 
to  receive  Christ  and  acknowledge  him 
as  Lord.  Hence  "the  Lord  will  not 
confess  the  confessing  Jndas,  nor  deny 
the  denying  Peter." — Alford. 

10.  From  denials  .lesus  proceeds  to 
bla.s]ihemy.  He  brings  the  two  kinds 
of  blasphemy  into  prominence,  since 
they  are  especially  connected  with  the 
new  dispensation.  Shall  speak  a 
word  against.  The  language  here  is 
to  be  interpreted  by  the  connection,  and 
evidently  refers  to  "blasphemy.  It  niu.st 
be  borne  in  mind  that  the  word  trans- 
lated blaspJievie  primarily  means  to 
sped/:  evil  of ,  to  rail  at,  to  slander.  And 
it  is  worthy  of  notice  that  this  sin 
against  the  Spirit  is  always  connected 
with  speaking,  oral  utterance  —  that 
malignitj'  which  finds  vent  in  blas- 
phemous language.  Son  of  Man. 
The  Messiah,  the  second  person  of  the 
Trinitv,  vailed  in  human  flesh  and  in 
humiliation,  Phil.  2:0-8;  see  ch.  5  :  24. 
His  divine  character  might  be  more 
easily  overlooked  than  after  his  resur- 
rection. Blasphemy  against  him  was 
therefore  less  heinous  than  now.  But 
the  same  is  true  of  blasphemy  against 
the  Spirit;  for  his  power  was  also  less 
manifest  before  the  day  of  Pentecost 
than  since.  As  the  truth  then  uttered 
was  intended  not  merely  for  that  par- 
ticular occasion,  but  for  the  whole  gos- 
pel dispen-sation,  we  must  regard  it  as 
referring  to  Christ  and  the  Holy  Spirit, 
the  second  and  third  persons  of  the  God 
head. 

Blasphemeth,  (o  speak ew'l.  Among 


A.  D.  29. 


LUKE  XII. 


283 


1]       ■'And  when  they  hring  you  unto  the  synagogues,   *''''-iv'«i  ^^^^''■ 


the  heathen,  speaking  evil  of  their  gods, 
as  well  as  of  their  fellow-men,  was  cora- 
uion  and  scarcely  thought  worthy  of 
blame.  But  among  the  Jews,  reviling 
the  one  true  God  was  regarded  as  a 
terrible  and  capital  crime.  Hence  the 
word  in  Scripture,  when  applied  to  God, 
took  upon  itself  the  stronger  meaning 
to  blaspheme,  to  speak  irreverently  and 
impiously  to  God,  or  of  God,  or  of  sacred 
things.  As  reviling  a  fellow-man  pre- 
supposes a  malicious  purpose,  so  blas- 
phemy presupposes  an  impious  inten- 
tion to  detract  from  the  glory  of  God, 
and  to  alienate  the  minds  of  others  from 
the  love  and  reverence  of  God.  Wher- 
ever it  is  spoken  of  in  Scripture  it  is 
also  connected  with  oral  utterance.  An 
idea  of  this  sin  may  be  gained  from 
Lev.  24  :  10-16,  where  the  son  of  an 
Israelitish  woman  blasphemed  the 
name  of  Jehovah,  vented  against  him 
abuse  and  imprecations,  and  he  was 
Btoned  to  death.  It  was  a  most  heinous 
sin,  and  amounted  to  treason  under  the 
theocracy.  Another  instance  is  re- 
corded in  2  Kings  18  :  28-35;  19  :  1-6, 
where  Jehovah  and  his  perfections  are 
maliciously  reviled.  See  also  Rev.  16  : 
10,  11. 

We  may  conceive  a  gradation  of 
blasphemy,  the  highest  being  that 
against  the  Holy  Spirit,  as  God  con- 
victing, renewing,  and  sanctifying. 
Next  to  this  is  that  against  the  Son 
(Matt.  12  :  32),  as  God  manifested  in 
ihe  flesh,  engaged  in  the  work  of  re- 
demption. Then  that  against  the  Fa- 
ther, or  God,  the  great  original  source 
)f  love  and  mercy,  or,  as  Whedon  styles 
:iim,  the  original  background  of  Deity. 
.\nd  lowest  of  all,  speaking  reproach- 
fully of  sacred  things. 

What,  then,  is  it  to  blaspheme 
•igainst  the  Holy  Spirit?  It  can- 
not be  mere  continued  opposition  to 
ihe  gospel,  obstinate  impenitence,  or 
final  unbelief,  for  this  is  not  specific 
enough ;  and  besides,  on  the  same 
principle  by  which  this  is  regarded 
as  unpardonable,  every  sin  might  be 
styled  unpardonable  if  the  individual 
continues  to  indulge  in  it.  The  sin, 
however,  was  of  a  specific  kind,  and 
seems  to  have  been  wilfully  maligning 
and  vilifying  the  Holy  Spirit.  This 
25 


seems  evident  from  Matt.  12  :  2-1-32. 
The  Pharisees  had  attributed  the  power 
of  Jesus  to  his  being  a  colleague  with 
Satan,  and  had  used  the  contemptuous 
and  opprobrious  term  Beelzebub,  and 
had  also  said,  "  He  hath  an  unclean 
spirit,"  Mark  3  :  30.  They  were  guilty 
in  this  of  blasphemy  against  the  Son, 
and  especially  his  divine  nature.  He 
warns  them,  therefore,  that  but  a  step 
further  and  their  sin  would  be  unpar- 
donable. The  sin,  however,  implies  a 
state  of  heart,  malignant  and  wilful  op- 
position to  the  Spirit.  Thus  the  Phar- 
isees, surrounded  with  abundant  ev- 
idence that  Jesus  was  the  Son  of  God, 
exercised  a  malignant  and  wilful  oppo- 
sition to  him.  Their  abusive  language, 
under  these  circumstances  an  index  of 
the  malignity  within,  was  blasphemy 
against  the  Son.  So  in  regard  to  blas- 
pheming against  the  Spirit,  there  must 
be  a  knowledge  and  a  full  intention 
It  can  be  committed,  therefore,  only 
where  a  person  is  surrounded  with  the 
evident  manifestations  of  the  Spirit, 
and  under  his  influence;  where  he 
knows  and  is  convicted  that  it  is  the 
Spirit,  and  yet  in  his  opposition  mali- 
ciously and  wilfully  maligns  and  tra- 
duces the  Spirit.  Compare  1  Tim.  1  : 
13,  where  we  learn  that  Saul  of  Tarsus, 
the  blasphemer,  obtained  mercy  because 
he  did  it  ignorantly  in  unbelief.  The  sin 
is  more  aggravated  than  grieving  the 
Spirit  (Eph.  4  :  30);  it  is  the  extreme 
and  highest  form  of  resisting  the  Spirit, 
Acts  7  :  51.  It  is  without  doubt  the  sin 
unto  death  (1  John  5  :  15),  and  in  an 
aggravated  form  is  referred  to  in  Heb. 
10  :  29  as  doing  despite  unto  the  Spirit 
of  grace.  Compare  Heb.  6  :  4-8 ;  2  Tim. 
3:8;  Jude  4,  12,  13. 

Since  God  comes  to  the  hearts  of  men 
only  as  the  Holy  Spirit,  sins  against  the 
Spirit  are  the  most  heinous,  being  the 
most  directly  against  God,  and  blasphe- 
my against  him  the  extreme  of  all  sin. 
It  is  an  insult  which  always  oversteps 
that  line  between  God's  patience  and 
his  wrath,  which  results  in  incorrigible 
hardness  of  heart  and  in  the  departure 
of  the  Spirit  for  ever.  Hence  it  is  a  sin 
which,  both  from  its  nature  and  the 
consequent  final  departure  of  the  Spirit, 
can  never  be  forgiven. 


290 


LUKE  XII. 


A.  D.  29. 


and  nnto  magistrates,  and  powers,  take  ye  no  thouglit 
how  or  wliat  thing  ye  shall  answer,  or  what  ye  shall 

12  say:  'for  the  Holy  Ghost  shall  teach  you  in  the  same   'ch.2i.  i5;  Ac.  i 
hour  what  ye  ought  to  say.  ^ '      •  ^* 

Cautions  against  covetousness ;  and  exhortations  to  confidence 
in  Ood,  and  to  watchfulness. 

13  And  one  of  the  company  said  unto  him,  Master, 
speak  to  my  brother,  that  he  divide  the  inheritance 

14  with  me.     And  he  said  unto  him,  J  Man,  who  made 


J  Ex.  2.  14 ;   John 

8.  11 ;  16.  36. 


To  the  question,  Can  this  sin  be  now 
committedl  it  must  be  answered,  Most 
assuredly.  The  Holy  Spirit  is  in  the 
world  among  the  followers  of  Christ, 
convicting  the  world  of  sin,  and  of 
righteousness,  and  of  judgment.  He 
can  be  thus  opposed  and  blasphemed. 
He  comes  in  contact  with  men,  and 
under  the  light  of  the  gosjiel  they  have 
all  the  knowledge  necessary  for  com- 
mitting so  terrible  a  sin.  The  great 
anxiety  of  maiiy,  however,  especially 
of  those  under  deep  convictions  of  sin, 
lest  they  have  committed  the  unpar- 
donable sin,  is  unnecessary.  Their  anx- 
iety is  an  evidence  that  they  have  not 
committed  it,  for  their  convictions  show 
the  presence  and  the  striving  of  the 
Spirit,  who  still  says,  "  Come."  The 
spiritually  blind  and  insensible,  they 
who  discover  no  compunctions  of  con- 
science and  no  striving  of  the  Spirit, 
are  the  ones  to  be  alarmed.  And  to  all 
who  are  trifling  with  the  Spirit,  the  fact 
that  this  sin  may  be  committed  should 
be  a  warning.  Their  trifling  may  grow 
into  a  resistance  which  shall  be  so  in- 
tentional, so  malicious,  and  so  out- 
spoken as  to  constitute  this  extreme  of 
f-W  sin. 

11,  12.  Jesus  goes  ou  to  assure  his 
disciples  that  in  the  hour  of  peril  the 
Holy  Spirit  would  be  present  with  them 
to  assist  in  their  confession  and  defence. 
They  would  be  brought  before  all  kinds 
of  tribunals:  synagogues,  which  ex- 
ercised certain  judicial  powers  and  pun- 
ished by  scourging;  magistrates, 
tribunals  either  Jewish  or  heathen ; 
and  powers,  authorities,  all  who  are 
in  authority.  But  at  such  times  take 
no  thought,  etc.  Be  not  unduly  so- 
licitous ;  be  not  anxious.  See  on  ver. 
22.  How,  the  manner,  Avhat,  the 
matter,  of  your  defence.  For,  etc., 
giving  the  reason  why  they  should  not 
be  anjious.      SV^ords   wo\Jd  be  given 


them  at  the  exact  time  needed — the 
same  hour.  See  Acts  4  :  8-12.  And 
even  more  than  this,  they  should  be 
specially  inspired  and  completely  un- 
der the  control  of  the  Spirit  as  instru- 
ments, so  that  it  should  not  be  they  that 
spake,  but  the  Sjiirit  of  their  Father 
speaking  in  them.  We  have  here  the 
inspiration  of  the  apostles  on  certain 
occasions  stated  in  the  strongest  possi- 
ble terms.  The  promise  of  our  Saviour 
gave  them,  however,  no  encouragement 
to  preach  generally  without  any  fore- 
thought or  previous  preparation.  It 
cannot  be  used  to  support  any  such 
practice. 

13-21.  Jesus  refuses  to  divide 
AN  Inheritance.  The  Parable 
OF  THE  Rich  Man.  Related  only  by 
Luke. 

13.  One  of  the  company.  Evi 
dently  not  a  disciple,  but  some  hearei 
who  had  been  impressed  with  our 
Lord's  wisdom  and  authority.  In  his 
earthly  troubles  he  thought  Jesus  was 
just  the  one  to  set  his  matters  right, 
and  perhaps  regarding  him  as  the  Mes- 
siah, he  supposed  it  a  part  of  his 
legitimate  work.  Just  at  this  point 
Jesus  very  likely  paused  briefly  iu  his 
discourse,  and  the  man,  with  a  mind 
full  of  his  earthly  troubles,  gives  vent 
to  his  request.  Master,  teacher 
Speak  to  my  brother,  who  was 
I)robably  standing  by  among  the  at- 
tentive listeners.  That  ae  divide, 
that  he  share  with  me.  The  inherit- 
ance, the  patrimonial  estate.  Ac- 
cording to  the  Mosaic  law  the  oldest 
son  had  two  shares,  and  the  rest  of  the 
children  had  equal  portions,  Deut.  21  : 
17.  Compare  ch.  15  :  12.  It  was, 
doubtless,  the  older  brother  against 
whom  the  complaint  was  made.  Thia 
request  shows  that  the  people  generally 
paid  great  deference  to  his  word. 

14.  Man.      Neither   this  word  noi 


A.  D.  29. 


LUKE  XII. 


291 


15  me  a  judge  or  a  divider  over  you?  And  he  said  unto 
them,  "Take heed,  and  beware  of  covetousness  :  'for  a 
man's  life  consistcth  not  in  the  abundance  of  the 
things  which  he  possesseth. 

16  And  he  spake  a  parable  unto  them,  saying,  The 
ground  of  a  certain  rich  man  brought  forth  plenti- 

17  fully :  and  he  thought  within  himself,  saying,  What 


kKx.  20.  17;  Col. 

3.5:  ITlm.  6.7- 

lleb.  13.  5. 
'Pro.    15.   16;    16. 

16;    Ecc.    4.    6; 

Mt.  6.  25,  26. 


the  question  that  follows  exhibits 
personal  displeasure  or  disrespect; 
but  there  being  a  nobler  word  for 
man  in  Greek  (Acts  1  :  11,  16;  2  : 
14,  22,  29,  37),  the  less  noble  is  here 
chosen  as  more  consistent  with  the  re- 
proof contained  in  the  question,  Rom. 
2  :  1,  3;  9  :  20. 

Who  made  me  a  judge,  etc. 
This  question  is  almost  the  same  as 
that  of  the  Hebrews  who  rejected  the 
arbitration  of  Moses,  Ex.  2  :  14.  Who 
constitute  me  a  judge,  in  temporal  affairs 
to  give  sentence,  or  a  divider,  a  dis- 
tributer of  goods  ?  The  word  translated 
divider  is  found  only  here  in  the  New 
Testament.  Some  take  it  to  mean  a 
pnvate  arbiter,  in  distinction  from  the 
judge  as  a  public  officer.  It  seems 
better,  however,  to  regard  divider  as 
explanatory  of  judge.  Not  only  as  a 
judge  to  give  sentence,  but  as  an 
umpire  or  arbitrator  to  apportion  and 
distribute.  Over  you,  implying  super- 
intendence and  power  over.  You  in  the 
plural  refers  here  to  men  in  general. 
Jesus  intimates  in  this  answer  that  he 
had  not  been  appointed  to  exercise  tem- 
poral power,  or  to  administer  civil  jus- 
tice, or  to  settle  family  disputes.  The 
interrogative  form  gives  it  emphasis, 
and  it  contains  a  reproof  for  such  a 
misconception  of  his  office  and  work. 
His  kingdom  was  not  of  the  world,  but 
in  the  realm  of  truth,  John  18  :  36,  37. 

The  principle  here  taught  is  consist- 
ent with  arbitration  and  settlement  of 
difficulties  among  brethren,l  Cor.  6 : 1-6. 

15.  Jesus  improves  this  opportunity 
by  warning  the  people  against  covet- 
ousness,  and  by  showing  in  a  parable 
that  a  man's  life  does  not  consist  in 
worldly  possessions,  however  abundant. 
These  words  he  addressed  neither  to 
the  man  nor  his  brother  in  particular, 
but  to  them,  the  people  generally;  yet 
doubtless  they  were  in  a  measure  fitted 
to  them  both.  They  contain  a  warning 
against  a  common  sin,  and  a  sugges- 
tion of  man's  true  treasure. 


Take  heed  and  beware.  A  very 
full  and  strong  expression :  See  to  it 
and  be  on  your  guard  against.  Covet- 
ousuess.  According  to  the  most  an- 
cient manuscripts,  all  covttousness ;  all 
kinds  and  degrees  of  greediness  or 
grasping  for  gain.  Covetousness  is 
greedily  keeping  one's  own  as  well  as 
desiring  and  grasping  for  the  things  of 
others.  It  takes  the  affections  and  tlie 
heart,  which  belong  to  God  (1  Col.  3  : 
5),  and  unites  with  it  trust  in  uncertain 
riches,  1  Tim.  6  :  17.  One  and  perhaps 
both  of  these  brothers  were  guilty  of 
this  sin ;  certainly  he  who  was  holding 
on  to  the  disputed  inheritance.  Pos- 
sibly the  other  also  had  manifested  a 
desire  to  obtain  more  than  his  part. 

For  introduces  a  reason  why  they 
should  be  on  their  guard.  A  man's 
life  for  time  and  eternity,  consist- 
eth  not  in  the  abundance  of  the 
things  which  he  possesseth.  It  is 
not  in  his  possessions,  however  abun- 
dant ;  it  is  of  God.  These  cannot  save 
his  natural  life,  and  his  higher  spiritual 
life  may  be  lost  through  them.  His  life 
in  no  sense  is  dependent  upon  them. 
The  following  parable  shows  that  abun- 
dance did  not  save  the  rich  man,  and  its 
application  in  verse  21  brings  to  view 
what  is  necessary  to  man's  true  and 
higher  life,  to  be  "  rich  toward  God." 

16.  A  parable.  See  on  ch.  8  :  4. 
The  ground,  with  the  idea  of  large- 
ness. The  tract,  the  large  farm.  It 
would  appear  that  this  man  has  become 
rich  in  the  most  commendable  of  all 
ways,  through  bountiful  harvests.  "  It 
was  by  God's  blessing  that  he  became 
thus  rich,  which  might  have  been  a 
7-eal  blessing  if  he  had  known  how  to 
use  it." — Alford.  Brought  forth 
plentifully.  This  in  the  original  does 
not  refer  to  harvests  from  year  to  year, 
but  to  one  large  crop,  which  much  more 
than  filled  his  barns. 

17.  He  thought  within  himself, 
he  deliberated,  reasoned  within  himself. 
It  was  not  an  impulsive,  hasty  thought^ 


292 


LUKE  XII. 


A.  D.  29 


shall  I  do,  because  I  have  no  room  where  to  bestow 

18  my  fruits?  And  he  said.  This  will  I  do:  "I  will  pull 
down  my  barns,  and  build  greater;  and  there  will  1 

19  bestow  all  my  fruits  and  my  goods.  And  I  will  say 
to  my  soul,  "Soul,  thou  hast  much  goods  laid  up  '  for 
many  years ;  take  thine  ease,  eat,  drink,  and  be  merry.    "'  •'p^  ^^^  ^^  •  ^1  ^• 

20  But  God  said  unto  him,  7'Aow  fool,  this  night  P  thy  soul      4.14.'"    ' 


■"  Ps.  17.  14. 

"Pio.  18.  11  ;  Ece 
11.9;  1  Cor.  »5 
32  ;  Jam.  5.  5. 

•Job  14.  l;Pro.5r7. 
1  ;  Jam.  4.  lS-15. 


but  anxious  and  careful  deliberation  in 
view  of  pre.seut  necessities  of  the  case 
and  til  3  prospects  of  the  future.  Say- 
ing, m  liis  thoughts,  perh&])s  uttered 
half  aloud  to  himself,  What  shall  I 
do?  etc.,  a  perfectly  natural  question. 
Abundance  brings  anxiety  and  labor. 
God  often  puts  men  into  a  position 
Mhere  they  must  ask  and  answer  a 
similar  question.  Happy  are  they  if 
they  answer  it  aright.  I  have  no 
room  to  bestow,  etc.  to  stoiv  my 
fruits,  grains  of  various  kinds.  "  Thou 
hast  barns — the  bosom  of  the  needy, 
the  houses  of  widows,  the  mouths  of 
orphans." — AMBROSE.  His  idea  was  to 
hoard  them  up  in  safety.  My.  Notice 
how  frequently  this  word  is  used  in  this 
and  the  next  two  verses.  He  does  not 
remember  God  nor  recognize  his  right 
in  his  property.  He  reserves  all  for 
himself,  and  makes  it  his  portion  with- 
out once  thinking  that  death  may  put 
au  end  to  all  his  expectations. 

18.  This  will  I  do.  These  words 
express  a  deliberate  purpose.  His 
wrong  and  fatal  conclusion  could  not  be 
attributed  to  haste  or  impulse.  I  will 
pull  down  my  barns,  storehouses, 
granaries.  The  conclusion  of  a  world- 
ly man,  inflated  with  prosperity  and 
looking  no  farther  than  this  life.  And 
build  greater,  satisfied  with  tlieir 
present  site  he  would  erect  others  more 
capacious  in  their  place.  There  will 
I  bestow,  gather  in,  store.  Fruits, 
not  the  same  word  as  that  translated 
fruit  in  the  preceding  verse,  the  pro- 
duce of  the  field.  Goods,  in  general, 
including  those  eatables  which  would 
not  fall  under  the  term  fruits  of  the 
field.  Goods  may  also  have  reference 
to  those  things  which  he  had  already 
in  store.  It  was  the  custom  to  lay  aside 
the  fruits  and  grains  for  many  years. 
Compare  Gen.  41  :  35,  36,  49.  '  In  this 
conclusion  there  is  no  acknowledgment 
of  God  as  the  giver,  no  recognition  of 
his  personal  responsibility  and  of  duties 
to  God  and  his  fellow-men,  but  an  ex- 


hibition   of    selfishness.      It    is  "  my 
barns,"  "my  fruits,"  "  my  goods." 

19.  In  his  base  selfishness  his  thoughts 
are  turned  only  upon  himself  and  hia 
own  gratifications.  I  will  say,  ex- 
hibiting a  spirit  of  vaunting  pride  and 
self-complacency.  To  my  soul,  to 
myself;  that  soul  which  was  capable 
of  being  lowered  into  the  basest  servi- 
tude to  the  flesh,  or  developed  and  ele- 
vated in  all  its  powers,  and  through  the 
Spirit  delivered  from  all  bondage  and 
raised  into  fellowship  with  God.  Soul 
is  here  most  fitting,  being  a  sort  of 
middle  word  between  body  and  spirit. 

Thou  hast  much  goods  laid  up 
for  many  years.  He  boasts  himself 
not  merely  of  to-morrow  but  of  many 
years.  The  self-deceit  and  confidence 
of  a  false  hope.  He  had  many  goods, 
not  only  the  abundant  harvest  of  that 
year,  but  the  accumulated  stores  of  pre- 
vious years ;  and  then  his  fields  would 
continue  to  yield.  Take  thine  ease, 
cease  toiling  and  rest,  eat,  drink,  and 
be  merry,  the  merriment  or  sensuous 
delight  connected  with  feasting.  In- 
stead of  seeking  intellectual  and  spirit- 
ual enjoyments,  he  proposes  to  satisfy 
his  sensuous  and  animal  nature  with 
pleasures.  Compare  1  Cor.  15  :  32; 
Isa.  22  :  13,  "Let  us  eat  and  drink,  for 
to-morrow  we  die."  The  Epicureans  ut- 
tered  many  such  sentiments  of  reckless 
sensualism.  Yet  this  planning  for  future 
indulgence  from  overabundance  is  what 
most  worldly  men  would  do,  and  think 
it  their  right. 

20.  But  God  said.  What  a  striking 
contrast  to  this  man's  soliloquy !  This 
is  a  most  vivid  stroke  of  the  parable. 
"  How  awfully  do  these  words  of  God 
peal  forth,  as  thunder  from  the  bosom 
of  a  dark  cloud,  blackening  the  heavens 
which  but  a  few  moments  previous  were 
glowing  with  the  splendors  of  the  noon- 
day sun." — J.  J.  Owen.  We  can  only 
surmise  how  God  spoke,  whether  by 
revelation,  sudden  presentiment,  alarm 
of  conscience,  or  by  mortal  sicknesa 


A.  D.  29, 


LUKE  XII. 


293 


21 


shall  be  required  of  thee:  ithen  whose  shall  those   *'^?}V:\^'^^Jj'*: 
things  be,  which  thou  hast  provided?    So  is  he  that      je'r.i^.ii' i^iMm 


layeth  up  treasure  for  himself,  ""and  is  not  rich  toward 
God 


6.  7. 
ver.  33;ch.  6.  24; 

22      And  he  said  unto  his  disciples.  Therefore  I  say  unto      Tim. '  6. '  iT-io ; 

Jam.  2.  5. 


Whatever  it  was,  God  ia  effect  said  this. 
In  the  language  of  parable,  God  may 
be  represented  as  saying  what  he  does. 
Thou  fool.  Literally,  fool!  The 
pronoun  weakens  the  deej)  scorn  of  the 
epithet.  The  Greek  word  means  toithout 
mind,  sense,  or  understanding.  Com- 
pare Luke  11  :  40.  What  this  man, 
and  worldly  men  generally,  might  call 
worldly  prudence,  God  regarded  as  sin- 
ful and  fatal  folly,  Ps.  49  :  10-12. 

This  night.  It  was  in  the  night 
that  he  formed  his  plans  for  future  ease 
and  enjoyment,  vers.  18,  19.  This  night 
stands  opposed  to  many  years  in  the 
preceding  verse.  Thy  soul,  not  only 
thine  personally,  but  thine  as  it  is, 
debased  to  mere  sensual  enjoyments. 
Shall  be  required  of  thee,  thou 
slialt  die.  The  soul  demanded,  given 
up,  and  judged,  is  in  striking  contrast 
to  the  soul  in  the  preceding  verse, 
taking  its  ease,  eating,  drinking,  and 
making  merry.  Literally,  require  thy 
soul  of  thee ;  some  supply  they  as  the 
subject  [they  shallrequire,  etc.  j,  referring 
to  the  death-angels,  or  even  to  robbers 
and  murderers,  who  may  have  come 
upon  him  that  night.  Yet  if  this  verb 
be  employed  in  the  impersonal  sense, 
thy  soul  is  required  of  thee,  the  indefinite 
subject  is  implied.  How  and  by  whom 
required  is  left  to  conjecture.  Sudden 
deaths  frequently  occur  at  night.  Job 
27  :  19,  20.  His  ponderings,  enthusias- 
tic plannings,  and  overwhelming  joy 
during  the  night-watches  may  have 
brought  on  apoplexy,  or  some  other 
cause  of  sudden  death. 

Then,  rather,  and.  Whose  shall 
those  things  be  Avhich  thou  hast 
provided,  or  didst  provide  f  The  in- 
terrogative form  gives  emphasis  to  the 
fact  that  his  fruits  and  goods  will  be 
his  no  longer.  Whose  shall  they  be? 
Thine?  Nay;  thine  no  longer !  They 
can  afford  thee  no  comfort  in  the  grave. 
Growing  out  of  this  idea  is  that  of  the 
ancertainty  to  whom  after  death  his 
possessions  would  come.  Comjiare  Job 
27  :  16-19  ;  Ps.  39  :  6  ;  Eccl.  2  :  18, 19,  26. 


21.  Jesus  applies  the  parable.  So, 
or  thus,  is  he,  such  is  the  folly  and  end 
of  him  who  layeth  up  treasures  for 
himself,  as  this  rich  man  did,  and  is 
not  rich  toward  God,  or  in  resjyect 
to  God.  "  There  is  a  force  and  pro- 
priety in  this  phrase  (translated  toward 
God)  which  our  language  will  not 
exactly  express.  It  represents  God  as  a 
depository,  in  whose  hands  the  good 
man  has  lodged  his  treasure ;  and  who 
has,  as  it  were,  made  himself  account- 
able for  it  in  another  and  better  world. 
Compare  Prov.  19  :  17."— Doddridge. 
God  is  the  Christian's  banker.  Jiich, 
in  faith,  in  acts  of  charitv  and  piety, 
1  Tim.  6  :  18  ;  James  2  :  r,\  Rev.  2  :  9. 
The  trust  and  the  aims  of  this  rich  man, 
and  of  all  like  him,  terminated  upon 
himself,  and  not  upon  God.  What  an 
enforcement  of  the  exhortation,  "  Be- 
ware of  covetousness  "  (ver.  15),  is  this 
parable  and  its  aj^plication  ! 

22-34.  Jesus  exhorts  them  to 
TRUST  IN  God  and  lay  up  Heaven- 
ly Treasures.  Compare  6  :  25-33, 
where  the  same  things  are  taught  with 
slight  variations.  The  ever-changing 
audiences  of  our  Lord  needed  the  same 
and  similar  truths.  The  connection  is 
close,  and  the  discolirse  most  natural. 
Since  the  very  essence  of  covetousness 
was  selfishness,  and  it  was  connected 
with  and  excited  by  distrust  in  God,  it 
was  most  fitting  for  Jesus  to  turn  the 
minds  of  his  disciples  away  from  them- 
selves to  an  ever-watchful  and  loving 
Father,  in  whom  they  could  trust  and 
from  wliom  they  could  receive  unfailing 
treasures. 

22.  He  said  unto  his  disciples. 
Having  addressed  the  multitude  (vers. 
13,  15),  he  now  turns  again  to  his 
followers.  Therefore,  closely  con- 
necting the  discourse  with  what  pre- 
cedes. On  account  of  this,  or  since  this 
is  so,  that  earthly  riches  are  unsatisfy- 
ing, unreliable,  and  often  fatal  to  man's 
highest  interests.  According  to  many 
manuscripts  you  is  emphatic.  There- 
fore to  you,  my  disciples,  in  contrast  to 


294 


LUKE  XII. 


A.  D.  29. 


you,  ■  Take  no  thought  for  your  life,  what  ye  shall  eat ;    '  ^t.  6.  25-33. 

23  neither  for  the  body,  what  ye  shall  put  on.     The  life 
is  more  than  meat,  and  the  body  is  more  than  raiment. 

24  Consider  the  ravens :  for  they  neither  sow  nor  reap ; 

which  neither  have  storehouse  nor  barn;  and 'God   'Jo^   ^8.  41;  !•» 
feedeththem:  "how  much  more  are  ye  better  than   «Mt.'io!3l. 

25  the  fowls?     And  which  of  you  with  taking  thought 

26  can  add  to  his  stature  one  cubit.     If  ye  then  be  not 


the  multitude,  I,  your  teacher  with 
authority,    say    take    no    thought, 

take  not  thought,  be  not  concerned 
about  your  lif'e,  etc.  Dr.  Fish,  who 
vrisited  Palestine  in  1874,  relates  an 
Incident  beautifully  illustrating  this 
expression.  His  daughter,  who  had 
been  left  sick  at  Jerusalem  while  he 
journeyed  northward,  in  a  day  or  two 
sent  the  following  telegraphic  dispatch  : 
"  Do  not  be  anxious ;  I  am  better.  I 
go  to  Joppa  to-morrow."  The  telegram 
was  received  at  Shechem  in  Arabic, 
and  translated  into  English  it  read : 
"Don't  you  think;  I  am  well.  I  go, 
etc."  At  first  he  pondered  over  the 
first  clause,  when  suddenly  the  words 
of  our  Saviour,  "  Take  no  thought  for 
your  life,"  rendered  plain  its  meaning. 
Don't  you  think,  or  take  no  thought,  be 
not  troubled,  anxious  or  solicitous. 
And  such  he  found  to  be  a  very  com- 
mon expression  in  Arabic  at  the  pres- 
ent day.  The  idea  of  our  Lord's  ex- 
pression is  at  once  plain.  Make  not 
your  physical  and  temporal  wants  the 
special  and  great  objects  of  thought  and 
care.  The  precept  has  special  reference 
to  a  concern  for  the  future,  as  is  evident 
from  verse  33  and  from  the  context.  The 
practice  of  it  sliould  be  coupled  with 
prayer  (ver.  11 ;  Phil.  4  :  6),  and  with 
a  faith  in  God  that  "all  these  things 
shall  be  added,"  ver.  31.  Godliness, 
instead  of  involving  the  loss  of  food 
and  raiment,  has  the  promise  of  the 
life  that  now  is  as  well  as  that  which 
is  to  come,  1  Tim.  4  :  8.  Diligence,  in- 
dustry, foresight,  and  the  use  of  those 
means  which  God   in   his   providence 

Euts  in  our  hands,  are  not  condemned ; 
n^  those  questions  and  that  concern 
which  imply  distrust  and  unbelief  in 
our  heavenly  Father. 

23.  The  life  is  more  than  meat 
Xfood).  The  argument  is  from  the 
greater  to  the  less.  He  who  gives  us 
life  will  sustain  it;   he  who  made  the 


body  will  clothe  it  and  provide  for 
it.  Life  is  more  important  than  food. 
The  body  is  of  more  value  than  rai' 
ment. 

24.  Jesus  proceeds  and  draws  an 
argument  from  God's  care  for  the  in- 
ferior creation,  first  in  regard  to  food 
(vers.  24-26)  and  second  in  regard  to 
raiment,  vers.  27,  28.  Arguing  from 
the  less  to  the  greater,  he  shows  that 
he  who  cares  for  the  birds  and  the 
flowers  will  most  assuredly  provide  for 
his  intelligent  creatures,  and  especially 
his  spiritual  children.  Consider,  re- 
gard with  attention.  Ravens,  heavier 
and  of  greater  sagacity  than  the  crow, 
black  with  gleams  of  purple  passing 
into  green ;  solitary  in  their  habits. 
Noah  sent  forth  a  raven  from  the  ark. 
Gen.  8  :  7.  They  fed  Elijah,  1  Kings 
17  :  4.  Not  allowed  for  food  by  the 
Mosaic  law.  Lev.  11  :  15.  Their  solitary 
habits  and  their  restless  flying  about  in 
search  for  food  to  satisfy  their  voraciouR 
appetites  may  be  the  reason  why  they 
are  mentioned  as  objects  of  God's  pro- 
viding care,  Job  38  :  41 ;  Ps.  147  :  9. 
Neither  storehouse,  for  fruits  and 
goods,  nor  barn,  for  gi-ain.  Though 
the  birds  neither  sow  nor  reap,  yet  they 
build  their  nests  and  seek  their  food. 
The  exhortation  of  our  Saviour  is  not 
against  labor  and  industry,  but  against 
an  undue  solicitude  i'a  regard  to  our 
future  support.  God  feedeth  them, 
Job  38  :  41;  Ps.  147  :  9.  Better. 
More  valuable.  Fowls,  ratlier  birdi 
in  general. 

25.  By  a  pointed  question  our  Lord 
shows  the  weakness  of  men,  and  hence 
the  importance  of  trusting  God  for  food, 
after,  like  the  birds  of  the  air,  doing 
their  part.  Stature.  The  word  in 
the  original  means  primarily  age,  and 
secondly  stature,  and  may  be  trans 
lated  by  either.  If  by  the  latter,  then 
the  meaning  is,  you  are  not  able  to  add 
anything  to  your  height,  or  to  promote 


A.  D.  29. 


LUKE   XII. 


295 


able  to  do  that  thing  which  is  least,  why  take  ye 

27  thought  for  the  rest  ?  Consider  the  lilies  how  they 
grow  :  they  toil  not,  they  spin  not ;  and  yet  I  say  unto 
you,  that  ^Solomon  in  all  his  glory  was  not  arrayed 

28  like  one  of  these.     If  then  God  so  clothe  the  grass, 


» 1  Kl.  10.  5-17,  83. 


your  growth ;  God  has  charge  of  this, 
and  regulates  the  size  of  your  body 
without  any  purpose  or  direct  agency  of 
vour  owu.  Why  then  take  thought  and 
be  concerned  about  your  food,  and  thus 
distrust  your  heavenly  Father  ?  It  seems 
better,  however,  to  translate  age.  It 
agrees  better  with  the  context.  Jesus  is 
speaking  of  life,  and  of  food  as  necessary 
to  sustain  it.  It  is  also  an  objection 
to  the  interpretation,  stature  of  the  body, 
that  a  cubit  to  one's  height  is  a  very 
great  addition,  whereas  in  the  next 
verse  it  is  described  as  "  that  which  is 
least."  Age,  as  noted  above,  is  the 
primary  meaning  of  the  word,  which 
is  so  translated  in  John  9  :  21,  23,  and 
Heb.  11  :  11.  To  the  objection  that 
cubit,  a  standard  of  measure  from  the 
elbow  to  the  tips  of  the  fingers,  usually 
reckoned  a  foot  and  a  half,  more  or  less, 
was  a  measure  of  space  and  not  of  time, 
it  may  be  replied  that  terms  of  length 
are  sometimes  applied  to  time ;  as  in  Ps. 
39  :  5,  "  Thou  hast  made  my  days  as  a 
handbreath."  We  also  speak  of  "  an 
inch  of  time."  The  allusion  here  is 
doubtless  to  life  as  a  journey  or  pil- 
grimage, to  which  a  cubit  would  be  a 
very  insignificant  addition.  The  mean- 
ing then  is.  Who,  by  taking  thought, 
can  make  the  smallest  addition  to  his 
appointed  pilgrimage  on  earth  ?  Since, 
then,  you  cannot  do  that  which  is  the 
least,  be  not  unduly  solicitous  about  the 
rest,  but  trust  your  heavenly  Father, 
and  devote  yourselves  wholly  to  him. 

26.  If  ye  then  be  not,  etc.  The 
argument  is  from  the  less  to  the  greater. 
To  add  a  little  to  life  is  a  small  thing 
with  God,  but  to  give  life  and  to  sustain 
it  year  after  after,  to  give  the  fruits  of 
the  field  and  the  animal  creation  for 
food,  these  are  the  rest,  and  require 
far  greater  exercise  of  infinite  power. 
Why,  then,  should  you  distress  your- 
selves about  the  greater  when  anxieties 
about  the  less  can  accomplish  nothing  ? 
M  hy  take  ye  thought  ?  Why  ai-e  ye 
ar  xious? 

27.  Jesj  9  now  passes  from  food  to 
n  iment.     He  might  have  drawn  his 


illustration  here  also  from  the  animal 
creation,  but  he  descends  to  the  vege- 
table, and  by  so  doing  presents  his 
subject  in  a  more  striking  liglit.  Con- 
sider, observe  attentively.  Lilies. 
Several  varieties  of  this  flower  are  fou:^'i 
in  Palestine,  usually  red,  orange,  and 
yellow.  They  grow  wild  in  the  fields, 
and  are  noted  ibr  their  beauty  and 
fragrance,  Sol.  Songs  2:1,  16;  5  :  13; 
G  :  2,  3.  The  kind  of  lily  here  intended 
has  given  rise  to  much  sijeculation. 
"  The  Huleh  lily  is  very  large,  and  the 
three  inner  petals  meet  above  and  form 
a  gorgeous  canopy,  such  as  art  never 
approached  and  king  never  sat  under 
even  in  his  utmost  glory.  And  when  I 
saw  this  incomparable  flower  in  all  its 
loveliness  among  the  oak  woods  around 
the  northern  base  of  Tabor  and  on  the 
hills  of  Nazareth,  where  our  Lord  spent 
his  youth,  I  felt  assured  that  it  was  this 
to  which  he  referred.  We  call  it  the 
Huleh  lily  because  it  was  here  that  it 
was  first  discovered." — Dr.  Thomson, 
Land  and  Book,  vol.  i.,  p.  393.  The 
toiling  and  spinning  has  reference  to 
sowing,  and  the  gathering  of  the  flax, 
and  the  preparing  it  for  clothing.  This 
the  lilies  cannot  do,  but  God  does  that 
for  them  which  they  are  unable  to  do 
themselves. 

Solomon  in  all  his  glory,  the 
external  splendor  of  his  reign  (2  Chron. 
9  :  15-28),  and  especially  his  royal  state 
and  dress  as  he  sat  upon  the  throne  of 
ivory,  1  Kings  10  :  18.  Like  one  of 
these.  Even  anyone  of  these  is  clothed 
in  greater  beauty  and  splendor  than  was 
Solomon,  who  was  regarded  by  the  Jews 
as  the  highest  type  of  human  glory. 
Thus  the  work  of  God  in  nature  exceeds 
the  art  of  man.  God  clothes  the  flowers 
better  than  it  is  possible  for  man  to 
clothe  himself.  What  confidence  should 
this  inspire  in  us  toward  our  heavenly 
Father ! 

28.  So  clothes,  or  adorns,  the 
grass,  herbage  generally.  The  wild 
flowers  grow  profusely  in  the  fields  of 
Palestine  and  are  cut  down  with  the 
To-day —  to-raorrow,    ex- 


296 


LUKE  XII. 


A,  D.  29 


which  is  to-day  in  the  field,  and  to-morrow  is  cast  into 

the  oven  ;  how  much  more  will  he  clothe  you,  "  O  ye   "  Mt.  8.  26 

of  little  faith? 

29  And  "seek  not  ye  what  ye  shall  eat,  or  what  ye 

30  shall  drink,  neither  be  ye  of  doubtful  mind.  For  all 
these  things  do  the  nations  of  the  world  seek  after : 
and  your  Father  knoweth  that  ye  have  need  of  these 

31  things.    '  But  rather  seek  ye  the  kingdom  of  God ; 


Phil.  4.6;  1  Pet 
5.7. 


J  Mt.  6. 33 ;  1  Tim 
4.8;  6.6 


presses  their  brief  existence.  Under  a 
strong  east  wind  the  grass  in  Palestine 
withers  in  two  days,  and  often  a  south 
wind  causes  the  herbage  to  fade  in  a  day. 
Is  cast  into  the  oven.  Dried  grass 
and  the  stalks  of  flowers  were  used  for 
fuel.  The  Jews  had  a  kind  of  earthen 
or  iron  o-ven,  shaped  like  a  large  pitcher, 
open  at  the  top,  in  which  they  made  a 
fire.  When  it  was  well  heated,  they 
made  a  paste  of  mingled  flour  and  water 
and  applied  it  to  the  outside,  where  it 
was  quickly  baked  and  taken  ofl"  in  thin 
pieces.  Ovens  were  also  made  by  dig- 
ging a  cavity  in  the  ground  and  lining 
it  with  cement.  A  fire  was  built  on  the 
floor  of  this  oven,  and  when  the  sides 
were  sufficiently  heated,  thin  cakes  were 
stuck  upon  them  and  soon  baked.  "  The 
scarcity  of  wood  in  Palestine  is  very 
great,  especially  in  the  southern  part, 
BO  that  the  jieople  are  obliged  to  resort 
to  the  use  of  almost  everything  that 
is  capable  of  being  burut,  in  order  to 
procure   the  means  of  warming  their 


houses  in  winter  and  of  preparing  their 
daily  food.  They  not  only  cut  down 
for  this  purpose  the  slirubs  and  larger 
binds  of  grass,  but  gather  the  withered 
grass  itself  and  the  wild  flowers,  of 
which  the  fields  display  so  rich  a  pro- 
fusion."— Db.  Hackett,  Uliistration 
of  Scripture,  p.  139. 
How  much  more  will  he  clothe 


you?  The  argument  is  from  that  of 
less  to  that  of  greater  value.  If  God 
so  beautifies  the  vegetable  kingdom, 
whose  life  is  so  brief,  how  much  more 
will  he  provide  sufficient  covering  for 
you,  his  servants  and  his  children,  since 
your  life  on  earth  is  so  much  longer 
and  your  nature  and  interests  are  so 
much  higher  and  more  glorious !  Ye 
of  little  faith.  Ye  so  prone  to  dis- 
trust God,  and  be  careful  for  your 
daily  food.  Having  little  confidence 
in  God. 

29.  The  application  of  the  argument 
from  the  two  illustrations  just  given  of 
God's  care  over  the  birds  of  the  air  and 
the  lilies  of  the  field.  Be  not,  therefore, 
unduly  solicitous  about  your  food  and 
raiment.  Seek  not,  with  anxiety.  A 
strong  expression.  Neither  be  of 
doubtful  mind.  Be  not  in  suspense, 
wavering,  unsettled  in  mind,  fluctuating 
between  hope  and  fear.  Exercise  a 
calm  hopefulness  and  trust  in  God. 

30.  To  be  thus  anxious  is  heathenish 
and  dishonoring  to  God.  Nations  of 
the  world,  all  besides  the  Jews,  the 
heathen  nations.  An  essential  feature 
of  heathenism  is  living  for  the  present. 
Ignorant  of  God's  perfections,  and  of  his 
paternal  care,  and  of  the  privileges  of 
his  children,  they  naturally  seek  after 
earthly  things.  Here  the  pharisaic  Jew 
and  the  formal  and  worldly  Christian 
unite  with  the  heathen  in  their  views 
and  practices.  But  let  it  not  be  so  with 
you,  for  God  is  your  Father,  and  ye 
are  not  ignorant  of  his  goodness,  infi- 
nite knowledge,  and  almighty  power; 
and  he  knoweth  that  you  have 
need  of  these. 

31.  Having  .shown  what  we  should  not 
do — be  unduly  concerned  about  even  the 
necessary  things  of  life — he  shows  what 
we  should  do — seek  the  kingdom  of 
God,  or  his  kingdom,  let  it  be  su- 
preme ;  make  all  things  subordinate 
to  this  •   and  thus,  whether  we  eat  or 


A.  D.  29. 


LUKE  XII. 


297 


32  and  all  these  things  shall  be  added  unto  you.     Fear  lll^-^^  \\\  ^O-  i^i 
not,  'little  "flock  ;  for  i*  it  is  your  Father's  good  plea-  John  io.'26,'27. ' 

33  sure  to  give  you  "the  kingdom.     "Sell  that  ye  have,  » ch.  lo. 21 ;  Mt. li. 
and  give  alms;  ^provide  yourselves  bags  which  wax  5^^^'  ^^^'  ^' 

'  Jam.  2.  5  ;  1  Pet.  1.  S-.") ;  2  Pet.  1.  11.      *  Mt.  19.  21 ;  Ac.  2.  45  ;  4.  34,  35. 
•  ch.  16.  9 ;  Hag.  1.  6  ;  Mt.  6.  19,  20  ;  1  Tim.  6.  17-19. 


drink^  or  whatever  we  do,  do  all  to  the 
glory  of  God.  In  the  sermon  on  the 
mount  (Matt.  6  :  33)  Jesus  says,  "  Seek 
first,"  etc.  The  command  is  here  abso- 
lute, but  amounts  to  the  same.  This 
will  be  indeed  laying  up  treasures  in 
heaven,  ver.  33.  Seek  the  spiritual 
blessings  of  the  gospel,  and  that  7^ight- 
foiisness,  that  conformity  to  the  divine 
will  which  God  requires.  Matt.  6  :  33 ; 
Mieah  6:5,  8.  By  thus  seeking  their 
liighest  good  in  God,  and  striving  to  do 
his  will  and  promote  his  cause,  they 
would  receive  those  very  things  for 
which  they  were  so  prone  to  be  anx- 
ious. All  these  things  shall  be 
added  to  you.  Omit  all,  according 
to  the  highest  critical  authoi'ities.  All 
such  things  as  you  ma.y  need  will  God 
bestow.  Wealth  is  not  promised,  but 
those  things  necessary  for  food  and  rai- 
ment. He  who  seeks  the  kingdom  of 
God  can  cast  all  his  care  on  God,  and 
leave  his  worldly  things,  as  well  as  all 
things,  to  the  will  of  God.  Compare  1 
Kings  3  :  9-13,  where  Solomon  asks 
only  for  wisdom,  and  riches  are  added, 
and  1  Tim.  4:8;  6:8;  Mark  10  :  30. 

32.  Jesus  encourages  them  in  exercising 
faith  in  God  and  seeking  his  kingdom. 
Fear  not,  foes,  dangers,  difficulties, 
such  as  had  already  been  mentioned 
(vers.  4,  11,  22),  and  any  others  which 
might  arise  in  seeking  the  kingdom  of 
God.  Little  flock,  in  contrast  to  the 
multitudes  who  were  not  his  disciples, 
and  at  the  same  time  expressive  of  the 
tender  regard  of  the  good  Shejiherd, 
John  10  :  11  fif.  Little  flock  in  the 
original  is  a  double  diminutive  giving 
emphasis  to  their  small  numbers,  and 
also  expressing  his  tender  feelings  and 
his  confidential  relations  to  them ;  the 
two  ideas  are  brought  out  in  two  ex- 
pressions, v(ry  little  flock,  my  little  flock. 
For,  introducing  the  great  reason  for 
casting  aside  fear,  etc.  It  is,  it  was 
and  it  continues  to  be,  your  Father's 
good  pleasure,  or  it  hath  pleased 
your  Father  to  give  you  the  king- 
dom.     Thus  is  brought  to  view  the 

1 


benignant  purpose  of  God  and  his  great 
delight  in  forming  and  carrying  it  out. 
Compare  Eph.  1:5;  Phil.  2  :  13;  2 
Thess.  1:11.  Hence  his  protection  was 
not  one  of  uncertainty,  but  the  sure 
result  of  his  unchangeable  purpose  and 
love.  The  kingdom,  the  Messianic 
kingdom  with  its  privileges  and  bless- 
ings. See  on  ch.  4  :  43.  He  had  com- 
manded them  to  seek  it  (ver.  31),  and 
now  declares  it  the  will  and  pleasure 
of  God  to  give  it. 

33.  A  strong  direction  in  regard  to 
almsgiving.  Substantially  the  same  is 
expressed  negatively  in  Matt.  6  :  19. 
Sell  that  ye  have  and  give  alms. 
So  the  converts  on  the  day  of  Pentecost 
did.  Acts  2  :  44,  45.  But  the  command 
may  be  obeyed  in  spirit  as  well  as  in  the 
letter,  according  to  the  times  and  cir- 
cumstances in  which  we  live.  Hoard 
not  up  for  yourselves,  but  dispense  with 
a  liberal  hand.  Regard  not  property  as 
yours,  but  God's;  trusting  in  him  as 
your  Father,  use  it  in  doing  good.  See 
ch.  11  :  41.  "  We  are  not  to  look  upon 
this  injunction  as  giving  any  counte- 
nance to  the  idea  of  a  man's  voluntarily 
denuding  himself  of  all  his  property, 
and  reducing  himself  to  poverty  and 
beggary,  as  if  that  were  in  a  remarkable 
degree  acceptable  to  God.  What  more 
absurd  or  unchristian  than  the  Popish 
toleration  and  encouragement  of  mendi- 
cant friars — lazy,  useless,  self-righteous 
beggars  ?  AVhat  our  Lord  here  says,  is 
to  be  considered  in  connection  with 
what  goes  before.  Instead  of  worldly 
anxiety  and  an  undue  desire  to  accumu- 
late, he  enjoins  not  only  trust  in  P-ovi- 
dence,  but  liberality  to  the  poor.  He 
teaches  his  followers,  instead  of  resem- 
bling the  rich  fool,  in  laying  up  all  their 
fruits  and  goods  for  themselves,  they 
should  sell  what  was  not  needful  for 
themselves  in  order  that  they  might 
have  wherewithal  to  assist  those  who 
were  in  need." — J.  FOOTE. 

In  thus  doing  they  would  insure  true 
wealth  to  themselves.  Provide  bags, 
purses  (see  on  oh.  10  :  4),  which  Avax 


298 


LUKE  XII. 


A,  D.  29. 


not  old,  a  treasure  in  the  heavens  that  faileth  not, 
where  no  thief  approacheth,  neither  moth  corrupteth. 

34  'For  where  your  treasure  is,  there  will  your  heart  be  'Mt.6.2i;  Col.3. 2 

also.  •  1  ^i- 18. 46 ;  Eph 

35  8  Let  your  loins  be  girded  about,  and  •■  your  lights  i  ^t.  ^_  jg. 

36  l)urning;  and  ye  yourselves 'like  unto  men  that  wait  'Mt.  25. 1-13. 
for  their  lord,  when  he  will  return  from  the  wedding ; 

that  when  he  cometh  and  knocketh,  they  may  open  j^jj,  24  45.47.  2 
.37  unto  him  immediately.    ^  Blessed  are  those  servants,      pet.  3. 14.     ' 


not  old,  of  such  enduring  material  as 
never  to  wear  out  or  become  rotten. 
A  treasure,  not  merely  precious 
metals,  but  stores  of  all  kinds,  pointing 
to  that  spiritual  treasure  in  heaven 
which  alone  faileth  not.  Where 
no  thief  approacheth  to  break 
through  and  plunder,  neither  moth 
corrupteth,  consumes,  destroys.  The 
injunction  is :  let  your  highest  aims 
and  your  chief  good  be  in  heaven.  Be 
"rich  toward  God"  (ver.  21);  live  by 
faith  in  the  enjoyment  of  the  divine 
favor,  and  in  a  living  hope  of  an  eternal 
inheritance  (1  Pet.  1:4);  rich  in  good 
works,  and  laying  up  for  yourselves  a 
good  foundation  against  the  time  to 
come,  1  Tim.  6  :  18, 19.  The  contrast  is 
between  the  perishable  treasures  on 
earth  and  the  imperishable  ones  in 
heaven.  Seek  the  latter;  for,  though 
the  enjoyment  of  them  begins  on  earth, 
they  are  beyond  this  world  and  this 
life,  and  are  not  subject  to  change  or 
decay. 

34.  Where  your  treasure  is. 
The  treasure  and  the  heart  must  go 
together.  Here  is  another  reason  show- 
ing that  our  chief  good  should  be  in 
God.  What  we  value  we  love.  Our 
hearts  will  be  fixed  supremely  on  our 
highest  good.  If  our  treasure,  then,  is 
in  this  world,  our  affections  are  fixed 
upon  it ;  we  have  nothing  in  the  future 
world  to  engage  our  love.  At  death  we 
must  leave  the  decaying  treasures  of 
earth,  and  our  hearts  be  comfortless. 
But  not  so  if  our  treasure  is  in  heaven. 
It  is  not  only  imperishable,  but  the  soul 
enjoys  foretastes  here,  and  enters  upon 
its  full  enjoyment  hereafter.  The  heart 
and  its  treasure  will  be  brought  together 
in  heaven. 

35-48.  Jesus  exhorts  his  Disci- 
ples TO  Watchfulness  and  Fi- 
delity. Compare  Matt.  24  :  42-51. 
We  have  here  further  illustration  of  our 


Lord's  repetition  of  weighty  and  im- 
portant truths.  The  passages  here,  anc* 
also  in  Matthew,  suit  the  connection 
It  is  very  arbitrary  to  suppose  thai  the 
language  in  either  is  quoted  out  of  its 
connection.  Authors  may  sometimes 
bring  together  and  arrange  detached 
and  independent  truths ;  but  to  ar- 
range a  discourse  and  represent  that  it 
was  spoken  at  a  given  time,  when  it 
was  really  uttered  at  another  time,  is 
both  unnatural  and  dishonest. 

35.  Let  your  loins  be  girded 
about.  There  is  reference  to  the  cus- 
tom of  binding  up  the  long  flowing 
robes  about  the  loins  with  a  girdle  or 
sash  when  about  to  engage  in  active 
exercise.  Thus  Elijah  girded  his  loina 
to  run,  1  Kings  18  :  46.  Compare  John 
13  :  4;  Eph.  6  :  14 ;  1  Pet.  1  :  13.  To 
be  girded  denoted  preparedness,  activ- 
ity. Your  lights,  lamps,  burning, 
thus  watch  and  be  in  readiness.  The  im- 
agery is  derived  from  the  marriage  cus- 
tom of  being  in  readiness  with  burning 
lamps  to  join  the  procession,  or  here,  to 
receive  it  as  it  approached  the  house. 
See  next  verse,  and  compare  Matt.  25  : 
1-13.  They  were  not  only  to  be  girded, 
ready  for  active  service,  but  their  lamps 
were  to  be  burning,  prepared  for  imme- 
diate use.  While  they  were  not  to  be 
anxious  about  food  and  raiment,  they 
were  to  do  their  duty  to  their  Master  in 
faithful  watching  and  service. 

36.  In  the  preceding  verse  constant 
readiness  is  enjoined  ;  in  this,  constant 
watchfulness  to  receive  their  Lord. 
Ye,  emphatic,  in  distinction  from  the 
girded  loins  and  burning  lamps.  That 
wait  for  their  Lord.  The  vijgins  in 
Matthew  (25  :  10)  were  waiting  to  join 
the  marriage  procession,  these  mew- 
servants  to  receive  their  lord,  who  ig 
the  bridegroom,  on  his  return  from 
the  Avedding.  Immediately,  at 
once,  at  the  very  moment  of  knocking. 


A..  D.  29. 


LUKE  XII. 


29S 


whom  the  lord  when  he  cometh  shall  find  watching. 

Verily  I  say  unto  you,  "that  he  shall  gird  himself,   ^ "^q^^^  2%*' rIt 

and  make  them  to  sit  down  to  meat,  and  will  come      7. 17.  *    ' 

38  forth  and  serve  them.     'And  if  he  shall  come  in  the   UThes. 5. 4, 5. 
second  watch,  or  come  in  the  third  watch,  and  find 

39  <Ae??i  so,  blessed  are  those  servants.    "And  this  know,   "Mt.  24.   43^  1 
that  if  the  good  man  of  the  house  had  known  what 
hour  the  thief  would  come,  he  would  have  watched, 
and  not  have  suffered  his  house  to  be  broken  through. 

40  "  Be  ye  therefore  ready  also :  for  the  Son  of  man  com- 
eth at  an  hour  when  ye  think  not. 

Tlien  Peter  said  unto  him.  Lord,  speakest  thou  this 


41 


They  should  be  ready  to  receive  Christ, 
the  Lord,  at  the  first  signal,  whether  at 
his  second  coming  or  at  death  and  the 
judgment. 

37.  Blessed,  happy.  See  on  ch.  1  : 
45.  Jesus  encourages  watchfulness  by 
describing  the  happy  condition  of  those 
servants  who  shall  be  thus  found  at 
his  coming.  Verily,  I  say  unto 
you,  Amen,  truly  I  say,  etc.  Jesus 
uses  this  emphatic  and  authoritative 
expression  in  uttering  momentous 
truths.  He  is  the  Amen,  the  faithful 
and  true  Witness,  Rev.  3  :  14.  He 
shall  gird  himself,  even  as  he  had 
commanded  his  disciples  to  be  girded. 
Now  he  will  reward  their  fidelity  and 
in  turn  serve  them.  Make  them  sit 
down,  7nake  them  recline  at  table,  the 
language  conforming  to  the  customary 
posture  in  eating. 

Notice  how  great  the  condescension ! 
1.  Girding  himself;  2.  Causing  them 
to  recline  at  table  ;  3.  Coming  forth  to 
serve  them,  to  minister  to  their  wants 
and  wait  upon  them.  He  shall  treat 
them,  not  as  servants  (ch.  17  :  8),  but 
as  most  honored  guests.  We  find  no 
parallel  to  this  in  mere  human  history. 
Jesus  alone  has  given  us  a  parallel  in 
washing  the  disciples'  feet,  John  13  : 
4-8.    Compare  Eev.  3  :  20,  21. 

38.  Second  watch,  third  watch. 
According  to  the  Roman  custom,  the 
Jews  now  divided  the  night  into  four 
watches  of  about  three  hours  each. 
See  Mark  13  :  35.  At  an  earlier  period 
they  had  divided  the  night  into  three 
equal  parts,  or  watches,  of  about  four 
hours  each,  called  "  the  first  watch " 
(Lam.  2  :  19),  "  the  middle  watch  "  ( Jud. 
7  :  19),  "  the  morning  watch,"  1  Sam. 
11  :  11. 

The  first    and    fourth    watches    are 


Thes.  .'5. 2 ;  2  Pet. 
3.  10;  Rev.  3  3; 
16.  15. 

ch.  21.  34,31) -.Mt. 
24.  44;  25.  13; 
Mk.  13.  33;  1 
Thes.  5.  1-6  ;  2 
Pet.  3.  12. 


probably  not  mentioned  here  because 
the  marriage  is  supposed  to  take  place  in 
the  former,  and  their  return  to  take  place 
before  the  latter.  Find  them  so  do- 
ing, in  readiness  and  watching;  or,  find 
it  so  (Bible  Union  Version),  find  such  a 
state  of  readiness  to  receive  him. 

39.  Jesus  illustrates  the  necessity  of 
constant  readiness  and  watchfulness  by 
a  case  of  theft.  This  and  the  seven  fol- 
lowing verses  are  almost  identical  with 
Matt.  24  :  43-51.  Good  man  of  the 
house,  master  of  the  house,  or  house- 
holder, as  in  Matt.  20  :  11.  The  head 
of  the  family  is  intended.  Broken 
up,  literally,  dfig  through.  Eastern 
houses  were  built  of  stone  or  clay.  The 
word  shows  how  houses  were  often  plun- 
dered by  stealthily  oj^ening  a  passage 
through  the  wall.  It  came,  however, 
to  be  applied  to  any  mode  of  forcing 
an  entrance,  and  hence  may  here  be 
rendered  broken  through.  Compare 
Rev.  3:3;  16  :  15. 

40.  Be  ye  therefore  ready  also. 
As,  like  the  householder,  you  know  not 
the  time,  so  be  always  ready  ;  for  as  he 
knew  not  the  time  of  the  thief's  com- 
ing, so  ye  know  not  when  the  Son  of 
man  will  come.  As  after  death  comes 
the  judgment,  and  as  at  death  we  pass 
into  the  state  of  retribution,  so  death  is 
virtually  to  individuals  what  the  com- 
ing of  Christ  will  be  to  those  then  liv- 
ing. To  all,  the  exhortation  may  there- 
fore be  given. 

41.  The  discourse  of  Jesus  was  of 
such  general  application  that  Peter  was 
in  doubt  whether  it  was  intended  for  the 
disciples  or  spoken  even,  also,  to  all. 
This  parable  refers  specially  to  the 
illustration  just  given.  When  Jesua 
uttered  these  truths  on  the  Mount  of 
Olives  (Matt.  24  :  44,  45),  there  was  n« 


500 


LUKE  XII. 


A.  D.  29 


i2  parable  unto  us,  or  even  to  all  ?  And  the  Lord  said, 
"Who  then  is  that  faithful  and  wise  steward,  whom 
his  lord  shall  make  ruler  over  his  household,  to  give 

43  them  their  portion  of  meat  in  due  season  ?  p  Blessed 
is  that  servant,  whom  his  lord  when  he  cometh  shall 

44  find  so  doing.     lOf  a  truth  I  say  unto  you,  that  he 

45  will  make  him  ruler  over  ail  that  he  hath.  'But  and 
if  that  servant  say  in  his  heart,  My  lord  delayeth  his 
coming ;  and  shall  begin  to  beat  the  men-servants  and 
maidens,  and  to  eat  and  drink,  and  to  be  drunken  ; 

46  the  lord  of  that  servant  wall  come  in  a  day  when 
he  looketh  not  for  him,  and  at  an  hour  when  he  is  not 
aware,  and  will '  cut  him  in  sunder,  and  will  appoint 

47  him  his  portion  with  the  unbelievers.    And  Hhat  ser- 


•  Jer.  3. 15 ;  Mt.  24 

45  ;  25.  21 ;   Ac. 

20.  28 ;  1  Cor.  4. 

1,  2  ;  2  Tim.  2.  2  ; 

Heb.  3.  5. 
PMt.  24.  46;  Thil. 

1.  2-23;    2  Tim. 

4.  6-8  ;   Rev.  16. 

1.5. 
<lch.   22.    29;    Mt. 

24.  47  ;  25.  21,  23  ; 

1  Pet.  5.  4. 
'Eze.   12.  27;   Mt 

24.  48. 

«  Mt.  24.  51. 

'  Num.  15.  30;  Deu. 

25.  2,  3;  John  9 
41  ;  15.  22  ;  Ac 
17.  30;Ro.  2.12; 
Jam.  4.  17. 


occa.sion  for  asking  such  a  question,  for 
no  multitude  was  present. 

42.  Jesus  does  not  reply  directly  to 
Peter's  question,  yet  it  is  implied  that 
his  words  are  specially  applicable  to 
his  disciples.  He  still  further  enforces 
watchfulness  and  a  constant  readiness 
for  his  coming  by  the  parabolic  case  of 
a  servant  left  in  charge  of  his  master's 
house.  Who,  then,  is  that  faith- 
ful ?  Ratlier,  Wlio,  then,  is  the  faith- 
ful f  etc.  The  interrogative  form  makes 
the  sentence  the  stronger,  and  leads 
every  hearer  and  reader  to  more  reflec- 
tion and  to  a  personal  application. 
Shall  make  ruler.  Rather,  Whom 
his  lord  will  set  over  his  household  to 
provide  meat,  that  is,  food.  This  lan- 
guage especially  illustrates  the  duties 
and  responsibilities  of  the  apostles  and 
all  ministers  of  the  gospel,  2  Tim.  2  : 
15 ;  2  Pet.  5  :  2-4. 

43.  Blessed,  happy.  See  on  ch.  1  : 
45.  So  doing,  discharging  his  duties 
faithfully. 

44.  Riiler  over  all  that  he  hath, 
rather,  over  all  his  possessions  or  goods. 
As  a  reward  of  faithfulness  he  promotes 
him  to  a  high  post  of  honor,  just  as 
Potiphar  made  Joseph  head  steward  in 
his  house  (Gen.  39  :  4),  and  a  little  later 
Pharaoh  set  him  over  all  the  land  of 
Egypt,  Gen.  41  :  39-41.  Compare  Gen. 
24  :  2.  Such  shall  be  the  reward  of  the 
faithful  pastor  and  teacher.  Compare 
Matt.  25  :  21 ;  Rev.  2  :  26 ;  3  :  21. 

45.  But  and  if,  but  if,  on  the  con- 
trary. Jesua  contrasts  that  servant 
iloing  badly.  Say  in  his  heart. 
This  wickedness  commences  in  his 
heart,  and  shows  itself  in  unbelief  and 


presumption,  then  in  overbearancc  and 
O])pression,  in  gluttony  and  dissipation. 
Begin  to  beat  the  men-servants. 
Every  hierarchy  has  persecuted  the 
disciples  of  Jesus.  Formal  Christian- 
ity has  ever  been  proud,  insolent,  and 
oppressive.  It  is  the  glory  of  Baptists 
that  they  have  always  held  to  the  rights 
of  con.science,  and  hence  have  never 
been  persecutors. 

46.  Will  come  in  a  day  when  he 
looketh  not  for  him,  or  it.  But 
Christ  shall  come  suddenly  and  unex- 
pectedly to  popes,  priests,  to  unfaithful 
leaders  and  their  followei's,  and  bring 
upon  them  swift  and  terrible  destruc- 
tion. 

Cut  him  in  sunder,  asunder.  Cut- 
ting in  two,  or  sawing  asunder,  was  a 
terrible  punishment  inflicted  on  great 
criminals,  1  Sam.  15  :  33  ;  Dan.  2:5; 
3:  29;  Heb.  11:37.  Figuratively,  it 
expresses  sudden  and  terrible  punish- 
ment. That  it  does  not  express  annihil- 
ation, or  extinction  of  being,  is  evident 
from  what  follows,  "Appoint  him  his  por- 
tion with  the  unbelievers."  The  un- 
believers, the  faithless,  or  unfaithful. 
The  very  opposite  of  the  faithful  in  ver. 
42.  In  connection  with  the  fact  thnt 
this  is  a  reply  to  Peter's  question  (ver. 
41),  "it  is  remarkable  how  the  spirit 
of  this  whole  warning  pervades  the 
epistles  of  Peter.  See  1  Pet.  5  :  3;  2 
Pet.  3  :  3."— Van  Oosterzee.  What 
weighty  warning,  too,  to  those  who 
claim  to  sit  in  the  chair  of  Peter! 

47.  In  this  verse  and  the  next  Jesus 
lays  down  the  general  principle  by 
which  punishment  will  be  inflicted  on 
different  persons.    Men  shall  be  treated 


A.  D.  29. 


LUKE  XII. 


301 


48 


i9 


vant,  wliicli  knew  his  lord's  will,  .and  prepared  not 
himself,  neither  did  according  to  his  will,  shall  be 
beaten  with  many  dripes.  "But  he  that  knew  not, 
and  did  commit  things  worthy  of  stripes,  shall  be 
beaten  with  few  stripes.  "  For  unto  whomsoever  much 
is  given,  of  him  shall  be  much  required  :  and  to  whom 
men  have  committed  much,  of  him  they  will  ask  the 
more. 
"  I  am  come  to  send  fire  on  the  earth ;  and  what 


'Lo.  5.  17;  .Ton.  4 
11  ;  Ac.  17.  :fO 
1  Tim.  1.  13. 

'Mt.     25.      14-29; 
Jain.  3. 1. 


"vers.  51,52;  Mai. 
3.2. 


according  to  their  opportunities  and  the 
light  which  they  have.  Compare  Matt. 
25  :  14-30.  Prepared  not  himself, 
wiis  not  in  readiness.  Himself  is  su- 
perfluous. According  to  his  will, 
as  it  was  made  known  to  him.  Many 
stripes,  intimating  severe  punishment, 
and  also  degrees  of  punishment.  Ac- 
cording to  the  Mosaic  law,  stripes  were 
proportioned  to  the  oflence,  but  could 
not  exceed  forty,  Dent.  25  :  2,  3.  Com- 
pare James  4:17;  Amos  3  :  2. 

48.  And  he  that  knew  not.  Even 
ignorance  of  what  a  person  should  know 
is  a  sin,  for  it  becomes  him  to  find  out 
what  is  required.  The  law  recognized 
the  sin  of  ignorance,  j'et  it  was  a  sin, 
Lev.  5  :  17.  And  they  who  are  without 
the  law  will  be  judged  without  the  law. 
But  the  ignorance  of  men  is  only  com- 
parative. The  heathen  have  a  con- 
science and  the  light  from  the  works 
of  creation,  llom.  i  :  19,  20;  2  :  14,  15. 
Did  commit  things  which,  in  them- 
selves and  in  the  light  he  enjoyed, 
were  worthy  of  stripes,  Lev.  5  :  19. 
Few  stripes.  Ilis  punislimeut,  in 
comparison  with  the  other,  will  be 
light. 

For  introduces  a  principle  which 
niu  <t  be  admitted  at  once  and  by  all  as 
just.  He  to  whom  much  is  given,  in 
opportunities,  pidvileges,  and  religious 
blessings,  of  him  shall  much  be  re- 
quired. It  will  be  expected  that  he 
shall  make  a  wise  improvement  of 
them,  that  his  pound  sliall  have  in- 
cre.ased  to  five  or  ten  pounds,  ch.  19  : 
IG,  18,  23.  He  to  whom  men  have 
committed  much,  as  a  deposit,  of 
him  they  will  ask  the  more  than 
of  others  to  whom  less  had  been  com- 
mitted. 

49-59.  Jesus  refers  to  his  own 
wohk  and  the  divisions  it  would 

PBOnuCE  AMONG  MeN,  AND  EXHORTS 

TH^  People  to  improve  the  Time 
26 


THAT  REMAINED.  Compare  Matt.  10  : 
34-36 ;  5  :  25,  26.  Here  it  seems  to  be 
plain  that  he  utters  truths  which  he 
had  .spoken  before. 

49.  What  Jesus  had  just  said  of  the 
necessity  of  watchfulness  leads  him  to 
I'efer  to  one  object  of  his  coming,  to  the 
sufferings  he  should  endure,  and  the 
effect  of  the  gospel  in  producing  divis- 
ions among  men. 

I  am  come  to  send  fire.  Rather, 
I  came,  etc.  What  is  meant  by  Jiref 
A  very  ancient  view  regards  it  as  the 
Holy  Spirit.  Another  quite  ancient 
view  refers  it  to  a  preached  gospel. 
Others  refer  it  to  persecution  for  the 
faith.  Persecution  is,  indeed,  one  of 
the  results  of  Christ's  coming.  But  if 
that  were  intended  here,  why  .should  it 
be  repeated  in  verse  51,  and  there  pre- 
sented as  if  it  were  a  new  thought  in 
the  discourse  ?  It  seems  better  to  refer 
it  to  something  in  Christ's  kingdom 
which  was  to  be  quickening,  refining, 
and  discriminating  in  its  influence. 
Hence  Olshausen  makes  it  denote  '^  the 
higher  spiritual  element  of  life  which 
Jesus  came  to  introduce  into  the  earth." 
But  it  seems  better  still  to  refer  it  to 
the  truth  and  the  accompanying  Spirit, 
which  were  to  soften  and  quicken, 
liarden  and  destroy,  be  a  savor  of  life 
and  a  savor  of  death.  For  (1)  Jesus  is 
the  great  Author  and  Witnesser  of  tlie 
truth,  and  the  gift  of  the  Holy  Spirit  is 
the  crowning  result  of  his  death  and 
resurrection,  John  14:6;  16:7,  13; 
17:19;  18  :  37.  (2)  This  was  specially 
to  be  desired  (last  part  of  this  verse) — 
much  more  naturally  an  object  of  desire 
tlian  persecution.  (3)  The  descent  ot 
the  Spirit  and  the  connected  triumplia 
of  truth  were  to  take  place  after  hia 
baptism  in  sufferings,  ver.  50;  John 
16  :  7.  (4)  This  is  confirmed  by  the 
form  of  expression  in  many  manu- 
scripts, send  fire  into  the  earth.     The 


802 


LUKE  XII. 


A.  D.  29. 


50  will  I,  if  it  be  already  kindled?     But  *I  have  a  bap- 
tism to  be  baptized  with  ;  ''and  how  am  I  straitened 

51  till  it  be  accomplished  !    *  Suppose  ye  that  I  am  come 
to  give  peace  on  earth?    I  tell  you,  Nay;  •but  rather 

•  Mic.  7.  6 ;  John  7.  43 ;  9. 16 ;  10. 19. 


'  Mt.    20.     17-2S 

Mk.  10.  38. 
jPs.  40.   8;  John 

4.34. 
•  ver.   49;  Mt.   JO 

34-36;  24.  7-JO. 


re  is  not  of  the  earth ;  it  is  from 
heaven,  sent  mto  the  earth  among  men ; 
or,  according  to  other  manuscripts,  upon 
the  earth.  (5)  The  Holy  Spirit  works, 
in  connection  with  the  trutli,  in  the  re- 
generation and  sanctification  of  men, 
John  17  :  17 ;  James  1  :  18.  (6)  Fire  in 
Scripture  is  sometimes  an  emblem  of 
both  the  word  and  the  Spirit  of  God, 
Jer.  23  :  29 ;  Acts  2  :  3. 

And  what  will  I,  etc.  A  difficult 
phrase.  Some  translate,  A7id  ivhat  do 
I  wish  f  Would  that  i't  were  already 
kindled!  But  such  a  question  seems 
rather  artificial  in  this  connection,  and 
unlike  the  usual  discourses  of  Jesus. 
Others  render,  And  what  will  I,  what 
have  I  to  wish,  or  what  wish  I  more  if 
it  is  already  kindled  ?  But  ver.  50  seems 
to  imply  that  it  was  not  yet  kindled. 
Hence  a  third  rendering  may  be  pre- 
ferred, And  hoiv  I  would,  or,  And  how  I 
wish  it  were  already  kindled  !  The  ex- 
pression is  one  of  deep  emotion  and  of 
strong  desire.  How  would  I  that  my 
work  were  already  accomplished  and 
this  fire  already  kindled !  How  re- 
markably were  these  words  accom- 
plished on  the  day  of  Pentecost !  And 
now  has  the  fire  spread  through  all 
succeeding  ages,  refining  and  consum- 
ing! 

50.  But,beforeiWis  kindled.  Such  seems 
to  oe  the  most  natural  train  of  thought. 
I  have  a  baptism.  The  reference  is 
to  the  overwhelming  suffering  which 
Jesus  was  soon  to  endure.  The  Greek 
word  baptizo  means  figuratively  whelm 
or  overwhelm,  which  is  in  harmony  with, 
and  grows  out  of,  its  literal  meaning, 
immerse,  plunge,  di}).  See  on  ch.  3  :  3, 
7.  Dr.  George  Campbell,  the  distin- 
guished Scotch  Presbyterian  scholar, 
translates  the  phrase,  "I  have  an  im- 
mersion to  undergo."  In  the  Greek, 
and,  indeed,  in  all  languages,  may 
be  found  such  expressions  as  these : 
Plunged  in  affliction,  immersed  in  suf- 
fering, overwhelmed  with  sorrow.  Com- 
pare such  Scriptural  expressions  for 
calamities  and  sufferings  as  "  All  thy 
waves  and  billows  have  gone  over  me  " 


(Ps.  42  :  7) ;  "I  am  come  into  deep 
waters  where  the  floods  overflow  me  " 
(Ps.  69  :  2);  "We  went  through  fire 
and  through  water  "  (Ps.  &Q  :  12),  The 
idea  of  our  Saviour's  language  is,  I  have 
to  be  overwhelmed  in  the  sufi'erings  of 
death.  "  I  shall  shortly  be  bathed,  aa 
it  were,  in  blood;  and  plunged,  as  it 
were,  in  the  most  overwhelming  dis- 
tress."— Doddridge.  "  The  figurative 
expression,  baptism,  involves  at  once  the 
idea  of  a  painful  submersion  (a  dying  to 
that  which  is  old)  and  also  a  joyful 
rising  (a  resurrection  in  that  which  is 
new),  as  Rom.  6:3  0".  shows.  Such  a 
path  of  suffering,  in  order  to  his  being 
made  perfect  (Heb.  5  :  8,  9),  our  Lord 
declared  (Luke  12  :  50)  stood  yet  before 
himself"  — Olshausen  on  Mark  10  : 
38. 

How  am  I  straitened,  constrained 
and  pressed,  as  it  were,  on  every  side 
with  anxiety  and  longing,  till  it 
be  accomplished,  fully  completed. 
"  Hence  we  have  then,  as  Stier  expresses 
it,  .  .  .  the  first  utterance  of  that  deep 
anguish  which  afterward  broke  forth  so 
yjlentifully,  but  coupled  at  the  same 
time  with  holy  zeal  for  the  great  work 
to  be  accomplished." — Alford.  Some 
have  endeavored  to  illustrate  this  state 
of  mind  by  that  of  the  Christian, 
shrinking  instinctively  from  the  paina 
of  death,  yet  longing  for  the  future 
glories  of  heaven;  and  also  by  John 
16  :  21.  Compare  Phil.  1  :  23.  But  all 
human  comparisons  seem  feeble  when 
brought  beside  this  soul-struggle  of  the 
Son  of  God. 

51.  Jesus  further  teaches  that  strife 
and  persecution  are  to  be  expected  as  a 
necessary  consequence  of  his  coming, 
and  the  proclamation  of  the  gospel. 

Suppose  ye,  do  ye  entertain  the 
mistaken  idea  that  I  am  come  to  estab- 
lish a  temporal  kingdom,  diffusing  pros- 
perity, tranquillity,  and  peace  upon  the 
earth?  That  I  am  come  to  give 
peace.  Or,  that  I  came,  etc.  Jesua 
answers  most  emphatically,  I  tell  you, 
nay.  The  interrogative  form  is  equlT- 
alent  to  a  strong  affirmative.     Tner« 


A.  D.  29. 


LUKE  XII. 


303 


62  division:  ''for  from  lieucefortli  there  sliull  be  five  in    i* Mt.  lo.  34-36. 

one  house  divided,  three  against  two,  and  two  against 
53  three.     "The  father  sliall  be  divided  against  the  son,    'Zuc.  13.  3. 

and  the  son  against  the  father:  the  mother  against 

the  daughter,  and  the  daughter  against  the  motlier; 

the  mother-in-law  against  her  daughter-in-law,  and 

the  daughter-in-law  against  her  mother-in-law. 

64  And  he  said  also  to  the  people,  '^Wheu  ye  see  a   *iKi.  is.  44,  45; 
cloud  rise  out  of  the  west,  straightway  ye  say,  There      ^''  ^^"  ^' 

65  Cometh  a  shower;  and  so  it  is.    And  when  ije  see  *the   'Job  37. 17. 
south  wind  blow,  ye  say,  There  will  be  heat ;  and  it 

66  Cometh  to  pass.     '  Ye  hypocrites,  ye  can  discern  the  '^t.  i6.  s. 


«au  be  no  peace  between  truth  and 
error,  light  and  darkness.  The  mission 
of  Christ  was  aggressive,  and  so  also  is 
the  gospel  aggressive.  It  has  for  its 
object  the  overthrow  of  the  kingdom  of 
darkness  and  the  rescuing  of  men  from 
the  power  of  sin  and  Satan.  The 
thought  is  progressive,  and  an  advance 
on  ver.  49.  The  truth,  the  word  of  God, 
is  indeed  the  sword  of  the  Spirit,  sharper 
than  any  two-edged  sword  (Heb.  4  :  12), 
and  wherever  proclaimed  will  separate 
and  cause  divisions,  conquering  and 
making  friends  or  arousing  the  hostility 
of  obstinate  foes,  a  savor  of  life  unto 
life  to  the  one  and  a  savor  of  death  unto 
death  to  the  other,  2  Cor.  2  :  16.  The 
ultimate  object  of  the  gospel  '\%  peace — 
peace  with  God,  and  then  peace  among 
men.  But  in  a  world  of  sin  like  ours, 
this  can  only  be  attained  tlii'ough  con- 
flict. Strifes  and  divisions  are,  there- 
fore, necessary  results,  arising  from  the 
aggressive  nature  of  holiness  and  the 
cruel  and  rebellious  nature  of  evil. 
Hence  the  expression  is  a  strong  one,  but 
rather  division,  naught  but  division, 
or  onli/  division.  Compare  2  Tim.  3:12. 
52,  5.S.  The  idea  of  the  preceding 
verse  expanded.  The  separating  power 
of  the  sword  (Matt.  10 :  35)  would  be  seen 
in  cutting  asunder  the  tenderest  rela- 
tions and  settiug  at  variance  members  of 
families.  Five.  Father,  son,  mother, 
daughter,  and  daughter-in-law.  There 
is  no  significance  in  the  number  five. 
It  is  convenient  for  showing  the  numbers 
three  against  two,  so  well  suited  for 
divisions.  "  From  Matt.  10  :  35  it  would 
seem  that  the  son,  the  daughter,  and 
the  daughter-indaw  are  the  representa- 
tives of  Christ.  It  has  not  inaptly  been 
suggested  that  these  special  terms  have 
been  selected  because  the  younger  mem- 


bers and  the  female  portion  of  house- 
holds were  commonly  first  to  embrace 
the  gospel." — Lange.  Daughter-in- 
law,  bride,  young  wife.  The  words  of 
our  Saviour  here  strikingly  correspond 
with  Micah  7  :  6,  and  are  regarded  by 
some  commentators  as  a  quotation. 

54.  Jesus  now  addresses  the  people 
(ver.  1)  and  reproves  them  for  not  dis- 
cerning the  signs  of  the  times,  which  lie 
had  just  been  intimating.  He  had 
stated  that  from  henceforth  (ver.  52) 
there  would  be  divisions ;  and  now  he 
asks.  How  is  it  that  in  the  stirring  uj> 
of  strife  and  opposition,  produced  by  my 
mission,  ye  do  not  discern  the  sign  of 
this  time  ?  ver.  56.  Compare  a  similar 
passage  in  Matt.  16  :  2,  3,  with  a  some- 
what different  application.  A  cloud 
rise  out  of  the  west,  from  the  direc- 
tion of  the  Mediterranean  Sea.  "As  in 
ancient  time,  the  west  wind  brings  rain 
and  the  north  drives  it  away." — THOM- 
SON'S Land  and  Book,  vol.  i.,  p.  131. 
Compare  1  Kings  18  :  43-45. 

55.  The  south  wind  ...  heat, 
great  or  intense  heat.  "  The  south 
wind,  which  traverses  the  Arabian  pen- 
insula before  reaching  Palestine,  must 
necessarily  be  extremely  hot,  Job  37  : 
17;  Luke  12  :  55." — Smith's  Diction- 
ary of  the  Bible.  "  The  writer  faced  the 
simoom  at  the  Petrified  Forest,  in  the 
Arabian  desert,  during  six  hours.  The 
flesh  seemed  all  inflamed,  as  with  a  fe- 
ver ;  the  voice  hoarse ;  eyes  inflamed ; 
and  the  entire  system  prostrated.  Three 
days  elapsed  before  the  painful  efiects 
passed  away."  —  W.  H.  Van  Doken. 
The  actual  simoom,  however,  is  not 
carried  into  Palestine  itself. 

56.  Ye  hypocrites,  pretending  to 
be  what  ye  are  not.  See  on  ch.  6  :  42. 
This  title  points  back  to  the  beginning 


804 


I.UKE  XII. 


A.  B.  29 


face  of  the  sky  and  of  the  earth ;  but  how  is  it  that 
67  ye  do  not  discern  this  time?     Yea,  and  ^why  even  of  "De".  32.  29 

yourselves  judge  ye  not  what  is  right? 
58       ""When  tliou  goest  with  thine  adversary  to  the  mag- 
istrate, his  thou  art  in  the  way,  give  diligence  that 
thou  mayest  be  delivered  from  him ;  lest  he  hale  thee 
to  the  judge,  and  the  judge  deliver  thee  to  the  ofl&cer, 


1 

Cor.    10.    15;    1 

Thes.  5.  21. 
•>  Pro.  25.  8 ;  Mt.  5 

23-26. 
•Ps.  32.  6;  Is.  55.6. 


of  the  discourse,  ver.  1.  Ye  can  dis- 
cern, distinguish  and  judge,  from  the 
appearance  of  the   sky  and  of  the 

earth,  rather,  of  the  earth  and  of  the 
sky,  concerning  changes  in  the  weather 
beforehand.  How  is  it  that  ye  do 
not  discern  this  time?  OftheMes- 
siah.  According  to  some  of  the  oldest 
manuscripts,  how  is  it  that  ye  know  not 
ho2V  to  discern  or  judge  f  etc.  How  is  it 
that  in  the  spiritual  world  ye  do  not 
discern  the  great  moral  commotions 
which  indicate  that  this  time  is  that  of 
the  Messiah  ?    See  on  ver.  54. 

The  confusion  and  strife  in  the  moral 
world  were  connected  with  other  .signs ; 
and  the  reference  may  be  extended  to 
these  also,  such  as.  First,  the  fulfil- 
ment of  prophecy.  The  sceptre  had 
departed  from  Jud.nh  and  the  lawgiver 
from  between  his  feet,  the  government 
of  the  country  being  then  in  the  hands 
of  the  Romans,  which  Jacob  had  fore- 
told should  not  be  till  Shiloh — that  is, 
the  Messiah — should  come.  Gen.  49  :  10. 
Daniel's  seventy  weeks  {heptads)  of 
years  was  drawing  to  a  close  when  the 
Jlessiah  should  appear,  Dan.  9  :  24-27. 
The  predicted  forerunner  of  the  Mes- 
siah had  come  in  the  person  of  John 
the  Baptist,  Matt.  3  :  3;  11  :  10-14. 
Prophecy  concerning  the  ^lessiah  was 
being  fulfilled  in  the  life  of  Jesus,  as 
frequently  noticed  in  Matthew,  chs.  1  : 
23;  2:6,  15,  23;  4  :  15-17;  8  :  17;  12  : 
18-21;  13  :  35.  Second,  wonderful 
heavenly  phenomena:  the  star  at  his 
birth,  the  song  of  the  angels,  the  de- 
scent of  the  Spirit  upon  him,  and  the 
voice  from  heaven  at  his  baptism. 
And  third,  his  wonderful  miracles  were 
evidences  of  his  Messiahship.  Years 
before,  Simeon  and  Anna  had  observed 
some  of  these  signs  and  liad  believed, 
eh.  2  :  34-38. 

57.  Jesus  advances  in  the  thought, 
and  comes  down  to  their  own  reason 
and  judgment,  independent  of  these 
moral  commotions  of   which   he    had 


been  speaking.  Yea  should  be  omit- 
ted. Even  of  yourselves,  irrespec- 
tive of  these  signs.  Why  not  use  youi 
common  sense,  your  reason  and  judg 
ment,  in  this  as  well  as  in  other 
matters  ?  Why  not  even  of  yourselves, 
without  following  external  guides  and 
without  my  warnings  and  directions  as 
to  the  signs  of  the  times,  judge,  dis- 
cern, Avhat  is  right,  true  and  just, 
exercise  right  judgment  regarding  me? 
As  if  he  had  said,  Even  without  these 
signs  you  might  discern  my  Messiahship 
from  my  doctrines  and  character,  and 
learn  your  true  condition,  and  repent. 
Tertullian  infers  from  this  passage  the 
right  of  private  judgment  in  religious 
matters. 

58.  Jesus  exhorts  them,  by  a  judicial 
illustration,  to  immediate  repentance 
during  the  short  season  of  grace  and 
salvation.  When,  rather.  For,  you 
regard  it  as  prudent  when  you  go  with 
your  adversary,  the  adverse  party  in 
a  suit,  your  creditor,  one  who  has  just 
claims  on  you.  As  thou  art  in  the 
way.  According  to  the  Hebrew  law 
no  accusation  could  be  listened  to  by  a 
judge  except  in  the  presence  of  the 
accused  party.  According  to  Roman 
custom,  the  accusing  party  could  compel 
the  accused  to  go  with  him  before  the 
prator,  unless  he  agreed  by  the  way  to 
settle  the  matter.  The  language  of  our 
Saviour  can  be  explained  by  either 
custom.  What  thou  doest  thou  mus( 
do  quickly.  Give  diligence,  do  thy 
utmost,  that  thou  mayest  be  de- 
livered from  him,  from  his  demands 
and  from  any  further  danger  of  prosecu- 
tion. Lest  he  hale  thee,  haul  oi 
drag  thee,  to  the  judge,  the  magistrate 
who,  finding  you  accountable,  will  give 
judgment,  and  deliver  you  to  the 
officer,  the  exactor,  a  Roman  official 
who  collected  debts,  fines,  penalties, 
and  taxes.  And  the  exactor,  finding 
thee  unable  to  pay  the  debt  and  the 
expenses  of  the  trial,  will  cast  thee 


A.  D.  29. 


LUKE  XII. 


806 


69  and  the  oflBcer  cast  thee  into  prison.  I  tell  thee,  thou 
shalt  not  depart  thence,  till  thou  hast  paid  the  very- 
last  J  mite.  JMk.12.42, 


into  prison.  This  illustration  was 
true  to  life  and  derived  from  the  prac- 
tice of  the  times.  So  a  person  who 
rejects  the  Messiah  is  summoned  and  on 
his  way  to  the  judgment ;  if  he  does  not 
repent  and  become  reconciled,  he  shall 
be  condemned  and  cast  into  perdition. 
The  adversary,  judge,  exactor,  are  terms 
which  need  not  be  very  strictly  pressed 
into  definite  meanings.  In  general,  we 
might  refer  adversary  to  God,  judge  to 
Christ,  the  exactor  to  angels  (Matt.  13  : 
39,  49 ;  1_  Thess.  4  :  16),  and  the  prison 
to  perdition. 

59.  The  very  last  mite.  The 
Greek  word  is  the  same  as  that  in  the 
account  of  the  widow's  mite  (ch.  21  :  2  ; 
Mark  12  :  42),  in  value  equal  to  about 
two  mills.  In  the  Grteco-Roman  coinage 
of  Palestine  the  mite  was  the  smallest 
coin.  Our  Lord  uses  strong  language, 
meaning  that  the  guilty  one  should 
hutfer  the  full  measure  of  his  punish- 
ment— that  as  in  the  future  world  he 
should  have  nothing  to  pay,  so  his 
punishment  should  have  no  end.  See 
Matt.  IS  :  30,  34,  35. 

It  is  possible,  as  Alford  suggests, 
that  the  request  about  the  inheritance, 
which  began  the  discourse  to  the  people, 
was  an  occasion  of  our  Saviour's  illus- 
tration here.  It  was  fitting  that  he 
should  in  conclusion  turn  their  minds 
to  more  weighty  matters  pending  in  the 
court  of  heaven,  and  that  he  should 
urge  upon  all  to  settle  their  accounts 
with  God  by  repentance  and  faith  in 
his  Son. 

Bemasks. 

1.  "Hypocrites  have  been  classed 
under  four  kinds:  (1)  The  worldly 
hypocrite,  who  professes  godliness  from 
worldly  motives.  (2)  The  legal  hypo- 
crite, who  resigns  his  vicious  practices 
to  win  heaven,  but  has  no  love  to  God. 
(3)  The  evangelical  hypocrite,  whose 
religion  is  an  acknowledgment  of  sin, 
but  with  no  desire  to  love  God.  (4) 
The  enthusiastic  hypocrite,  who,  with 
an  imaginary  notion  of  the  Saviour, 
relies  on  impulses  and  feelings,  and  yet 
clings  to  vicious  deeds."— W.  H.  Van 


DOREN.  Ver.  1 ;  Num.  23  :  10  and  2 
Pet.  2  :  15;  2  Sam.  15  :  7,  10;  Matt.  26  : 
65;  Acts  5  :  3;  8  :  21;  2  Cor.  4  :  2. 

2.  The  gospel  is  intended  to  be 
preached  openly ;  its  truth  is  not  to  be 
kept  in  darkness,  vers.  2,  3 ;  ch.  24  : 
47,  48 ;  Matt.  5  :  16 ;  28  :  19. 

3.  God  is  to  be  feared  rather  than 
men,  ver.  4 ;  Isa.  8  :  13  ;  51  :  12 ;  Acts 
4  :  19  ;  5  :  29. 

4.  Both  body  and  soul  of  the  finally 
lost  will  sufier  in  hell,  ver.  5 ;  Matt. 
10  :  24;  2  Cor.  5  :  11. 

5.  God  exercises  a  particular  prov- 
idence over  all  his  creatures,  especially 
his  children,  ver.  6,  7  ;  Ps.  34  :  7 ;  56  :  8. 

6.  The  market  value  of  a  sparrow  is 
given,  but  how  shall  we  estimate  the 
value  of  a  soul  redeemed  by  the  blood 
of  Christ?  ver.  7  ;  1  Pet.  1  :  18,  19. 

7.  Christ's  treatment  of  men  in  the 
coming  world  will  correspond  to  their 
treatment  of  him  in  this  world,  vers.  8, 
9;  2  Tim.  2  :  11-13. 

8.  If  for  every  idle  word  we  must  give 
an  account,  beware  of  an  idle  silence, 
vers.  8,  9  ;  Rom.  10 :  10 ;  Matt.  25  :  25-28. 

9.  Beware  of  all  blasphemy,  since 
the  lowest  tends  to  the  highest,  which 
can  never  be  forgiven,  ver.  10. 

10.  If  the  apostles  were  inspired  to 
speak  in  their  own  defence,  how  much 
more  to  write  for  Christians  of  every 
age!  vers.  11,  12;  Acts  4  :  8;  1  Cor.  11  : 
23 ;  Eph.  3  :  3  ;  1  John  4  :  6. 

11.  We  are  not  to  expect  the  same 
aid  from  the  Spirit  on  common  occa- 
sions as  we  do  in  great  emergencies, 
neither  are  we  to  expect  it  to  take  the 
place  of  diligence,  study,  and  prayer, 
vers.  11, 12;  Deut.  23  :  25;  Ex.  4  :  10-12; 
Isi.  6:6;  Jer.  1  :  6-9;  1  Tim.  4  :  13-16. 

12.  How  many  hearers  of  the  gospel 
forget  the  heavenly  inheritance  for  the 
earthly!  vers.  13,  18,  19. 

13.  How  often  do  earthly  riches  gen 
der  strifes !  ver.  13 ;  Prov.  18  :  19. 

14.  Jesus  is  the  Redeemer  from  sin, 
and  whoever  accords  him  less  than  that 
dishonors  him,  ver.  14;  John  8  :  15-19 ; 
2  Cor.  5  :  16. 

15.  How  rich  and  yet  how  poor  a  man 
may  be ! — rich  in  earthly  but  poor  ir 
heavenly  treasures ;  or  poor  as  to  thi« 


306 


LUKE  XII. 


A.  D.  29 


world,  but  rich  in  faith,  ver.  15;  Ps. 
37  :  16;  James  1  :  11 ;  2:5. 

16.  How  often  does  wealth  increase 
only  to  produce  care,  anxiety,  and  dis- 
contentment I  ver.  16 ;  ProT,  1:32; 
Eccl.  5  :  12. 

17.  It  is  not  the  possession  nor  the 
use  of  property,  but  its  abttsc,  that  is 
sinful,  ver.  17 ;  Deut.  30  :  9 ;  Ps.  62  : 
10;  Isa.  5  :  8. 

18.  In  providing  for  happiness,  we 
should  act  not  merely  for  time,  but  for 
eternity.  Then,  when  called  from 
earth,  we  shall  go,  not  from  our  trea- 
sures, but  to  them,  ver.  18,  19 ;  Matt. 
C  :  19,  20. 

19.  Multitudes  are  doing  just  what 
that  rich  man  did.  The  principles  on 
which  he  acted  are  in  accordance  with 
the  highest  wisdom  of  this  world.  The 
body  and  the  things  of  time  absorb  the 
attention,  vers.  18,  19;  Ps.  49:  11; 
James  4  :  13,  14. 

20.  God  does  not  say  "  Enjoy  thy- 
self," but  "Deny  thyself;"  not  "Eat, 
drink,  and  feast,"  but  "  Watch,  prav, 
strive,"  ver.  19 ;  ch.  13  :  24 ;  Matt.  16  : 
24  ;  26  :  41. 

21.  How  often,  while  the  worldling 
is  cheering  his  heart,  does  God  decide 
his  eternal  doom !  ver.  20;  Ps.  49  :  11- 
13 ;  Dan.  5  :  5,  26-28  ;  Acts  12  :  23. 

22.  Let  each  one  see  that  he  possesses 
the  true  riches,  even  the  "  unsearchable 
riches  of  Christ,"  ver.  21 ;  Rev.  3:18; 
1  Tim.  6  :  17,  19  ;  Eph.  3  :  8. 

23.  If  a  man  makes  riches  or  any 
earthly  object  his  treasure,  then  it  takes 
the  place  of  Jehovah  and  becomes  his 
god,  and  he  becomes  an  idolater,  vers. 

21,  22;  Col.  3  :  5. 

24.  It  is  our  duty  and  privilege  as 
children  of  a  heavenly  Parent  to  de- 
pend on  God  for  our  daily  supplies,  vers. 

22,  23 ;  Ps.  37  :  25 ;  55  :  22  ;  Isa.  33  :  16. 

25.  God's  care  over  the  animal  and 
vegetable  portions  of  creation  should 
dispel  all  distrust  from  his  children, 
vers.  24-28 ;  Pa.  50  :  11 ;  Phil.  4:6; 
Rev.  19  :  8. 

26.  Spiritual  ignorance,  unbelief,  and 
worldly  anxiety  go  together,  vers.  29, 
30  ;  John  8  :  19,  24. 

27.  The  only  way  to  have  both  earth- 
ly and  heavenly  treasures  is  to  seek  first 
the  kingdom  of  God  and  his  righteous- 
ness, ver.  31 ;  Matt.  19  :  29 ;  1  Tim.  4 :  8. 

28.  Christ's  people  are  his  flock  by 
the  appointment  of  God  through  his 


atoning  work,  and  by  actually  bringing 
them  into  his  fold,  ver.  32 ;  Ezek.  34  : 
23 ;  Isa.  53  :  6 ;  John  10  :  15,  16 ;  Acta 
20  :  28. 

29.  Christ's  people  are  a  little  flock, 
both  in  comparison  with  a  world  lying 
in  wickedness  and  with  what  it  will  be, 
ver.  32 ;  1  John  5:19;  Rev.  11  :  15. 

30.  Christ's  2''&ople  should  fear 
neither  afliictions  and  calamities  of  life, 
nor  spiritual  foes,  nor  death,  nor  com- 
ing short  of  heaven,  ver.  32  ;  Ps.  118  : 
6 ;  23  :  4 ;  Rom.  16  :  20 ;  John  10  :  27-29. 

31.  Salvation  is  of  free  sovereign 
grace,  ver.  32;  Acts  13  :  48;  Rom.  6  : 
23  ;  Eph.  2  :  5-8. 

32.  No  earthly  investments  can  com- 
pare, except  by  contrast,  with  invest- 
ments in  heaven,  ver.  33;  Hag.  1:6; 
Heb.  11  :  10 ;  1  Pet.  1  :  4. 

33.  We  may  determine  our  character 
by  the  objects  of  our  love.  The  heart 
identifies  itself  with  our  treasure,  ver. 
34;  ch.  16:13;  Tit.  1:16;  James 
4:4. 

34.  What  more  becoming  or  more 
beautiful  than  an  active,  watchful 
Christian  ?  ver.  35 ;  Sol.  Song  5  :  2-5. 

35.  How  necessary  to  be  constantly 
ready !  Life  is  short  and  uncertain, 
death  will  not  tarry,  Christ  comes  to 
judgment,  and  the  world  to  come  is 
eternal,  ver.  36;  Matt.  13  :  30;  Zech. 
9  :  12;  1  John  2  :  28. 

36.  How  great  the  honor  bestowed 
upon  faithful  servants!  The  order  of 
human  arrangements  will  be  inverted. 
The  Redeemer  will  serve  the  redeemed, 
the  Master  his  servants,  the  King  his 
subjects,  ver.  37;  Sol.  Song  5:1;  Rev. 
19:9. 

37.  Unexpected  providences  and  sud- 
den deaths  are  often  tests  of  the  fidelity 
of  Christ's  people;  so  also  will  be 
Christ's  second  coming,  ver.  38 ;  2  Pet. 
1  :  10,  11;  3  :  10,  11;  Rev.  16  :  15. 

38.  Nothing  can  be  more  certain  than 
the  coming  of  Christ  and  the  fulfilment 
of  his  word,  vers.  35-37;  Isa.  54  :  10; 
Luke  16  :  17 ;  1  Pet.  2  :  24,  25 ;  2  Pet. 
1  :  19 ;  3  :  9,  10. 

39.  It  is  best  for  us  to  be  ignorant  of 
the  time  both  of  our  death  and  of 
Christ's  coming,  vers.  36,  37  ;  Acts  1 :  7. 

40.  The  coming  of  Christ  will  be  a 
time  for  separating  the  righteous  from 
the  wicked — a  day  joyous  to  the  forn?>;r, 
but  terrible  to  thelatter,  ver.  39 ;  1 1'hess. 
4  :  17 ;  5:1-3;  2  Thess.  1  :  7-w 


A.  D.  29. 


LUKE  XIII. 


307 


Concerning  the  murdered  Galileans ;  parable  of  the  barren 

Jig  tree. 
XIII.    THERE  were  present  at  that  season  some  that 


41.  Watchfulness  is  a  trait  of  a  faith- 
ful aud  wise  disciple ;  slothfulness  of  a 
worldly  and  formal  professor,  vers.  41- 
46 ;  1  Cor.  6  :  20 ;  1  Thess.  5  :  5-7. 

42.  Fidelity  to  the  Master  will  be  glo- 
riously rewarded,  ver.  42;  Rev.  2  :  7, 11, 
17,26-28;  3  :  5,  12,  21. 

43.  Let  us  heware  of  the  secret  and 
common  persuasion  that  God  will  not 
soon  call  us  to  an  account,  vers.  40-46 ; 
Eccl.  8  :  11;  2  Pet.  3  :  3,  4. 

44.  The  false  professor  shall  meet  with 
a  terrible  doom,  especially  if  he  has 
held  high  offices  or  positions  of  trust, 
vers.  46,  47 ;  Matt.  22  :  13. 

45.  The  responsibilities  of  men  cor- 
respond with  their  light.  Future  pun- 
ishment will  correspond  with  each  one's 
guilt,  vers.  47,  48 ;  ch.  19  :  23. 

46.  Sinners  are  guilty  of  wilful  igno- 
rance, ver.  48 ;  John  7  :  17 ;  5  :  40. 

47.  What  eflfect  has  the  fire  that 
Christ  kindles  upon  thee  ?  Does  it  draw 
thee  or  repel  thee  ?  ver.  49. 

48.  How  wonderful  our  Saviour's 
longings  for  his  sufferings !  vers.  49,  50 ; 
ch.  22  :  15;  John  12  :  27,  28;  Heb. 
12  :2. 

49.  How  did  the  shadow  of  the  cross 
overhang  our  Saviour's  life,  and  how 
does  his  love  for  it  condemn  our  tim- 
idity !  The  salvation  of  the  world  was 
his  ruling  passion,  vers.  49,  51 ;  2  Cor. 
5  :  14 ;  Heb.  5  :  7-9. 

50.  Though  many  households  are 
saved  through  the  individual  faith  of 
their  members  (Acts  10  :  33,  44;  16  :  15, 
34,  40),  yet  the  gospel  is  a  divider  of 
many,  vers.  51-53. 

51.  The  faithful  preaching  of  the  gos- 
pel results  in  bringing  men  to  Christ 
or  in  arousing  a  more  decided  opposi- 
tion against  him,  ver.  58. 

62.  Love  to  Christ  must  be  supreme ; 
indred,  friends,  and  life  itself  must  be 

subordinate.  Failure  here  will  result  in 
losing  the  soul,  vers.  51-53. 

63.  It  is  the  duty  of  Christians  to  dis- 
cern the  signs  of  the  times.  They  point 
to  duty,  and  often  present  opportunities 
which,  if  neglected,  will  occasion  irrep- 
arable loss,  vers.  54-57 ;  ch.  19  :  44 ;  1 
Kings  18  :  43,  44;  1  Chron.  12  :  32. 

54.  Religion  ia   a  personal    matter; 


sinners  are  condemned  on  their  own 
account,  ver.  57 ;  John  3  :  19. 

55.  There  is  a  suit  against  thee  which 
cannot  be  avoided,  vers.  58,  59 ;  2  Cor. 
5  :  10. 

56.  Repentance  is  most  reasonable  and 
most  important,  vers.  58,  59;  ch.  13  :  3, 
5,  8,  9. 

57.  Christ  is  ready  to  settle  the  debt, 
vers.  58,  59 ;  Matt.  18  :  26,  27 ;  1  John 
2:  1. 

58.  If  the  debt  be  not  settled  here, 
there  will  be  no  settlement  hereafter, 
ver.  59 ;  1  Pet.  4:18;  Heb.  2:3;  Matt. 
25  :  46. 

CHAPTER  XIII. 

This  chapter  appears  to  be  closely 
connected  with  the  preceding  one.  Cer- 
tain calamities  which  had  befallen  oth- 
ers being  mentioned,  Jesus  warns  his 
hearers  of  their  danger,  except  they 
repented,  and  illustrates  it  by  the  par 
able  of  the  barren  fig  tree,  vers.  1-9. 
After  this,  while  teaching  on  a  certain 
Sabbath,  he  heals  a  woman  who  had  a 
spirit  of  infirmity,  and  vindicates  his 
conduct  (10-17),  and  then  repeats  the 
parables  of  the  mustard  and  the  leaven, 
18-21.  Having  gone  into  Perea.  Jesus 
journeys  toward  Jerusalem,  22.  He 
answers  a  question  as  to  the  number  to 
be  saved  (23-30),  and  replies  to  the 
Pharisees,  who  warn  him  respecting 
Herod,  31-35. 

1-9.  The  Slaughter  op  certain 
Galileans,  and  the  Discourse  of 
Jesus  thereon.  The  Parable  of 
THE  BARREN  FiG  TREE.  Recorded 
by  Luke  alone.  Judea  was  a  fitting 
place  for  this  scene  and  parable.  The 
Jews  of  Judea  prided  themselves  over 
those  of  Galilee,  John  7  :  52.  Galilean 
sinners  were  regarded  as  specially  no- 
torious. From  these  he  jjasses  to  "  men 
that  dwelt  in  Jerusalem,"  ver.  4.  The 
exact  time  cannot  be  ascertained.  The 
slaughter  is  generally  supposed  to  have 
occurred  at  one  of  the  feasts.  This  is 
not,  however,  a  necessary  supposition, 
because  an  insurrection  or  a  tumult 
may  have  occurred  which  suddenly 
called  Pilate  to  Jerusalem ;   and  theM 


808 


LUKE  XIII. 


A.  D.  29. 


told  him  of  *the  Galileans,  whose  blood  Pilate  had   ^Ac.  5. 37. 
2  mingled  with  their  sacrifices.     And  Jesus  answering 


Galileans  may  have  brought  special 
eacrifices  to  the  temple. 

1.  There  were  present.  Some 
translate,  There  came  to  him,  but  the 
common  translation  is  to  be  preferred. 
At  that  season,  or  time,  ch.  12  : 1-59. 
Jesus  had  jast  finished  his  discourse,  or 
there  was  an  interruption  in  it.  He  had 
exhorted  men  to  immediate  repentance, 
without  which  jjunishment  in  full  would 
be  inflicted.  There  were  those  present — 
perhaps  they  had  joined  the  multitudes 
but  a  little  before — who  were  ready  to 
apply  the  discourse  to  others  rather 
than  to  themselves,  and  who  at  once 
thought  of  those  Galileans  who  had 
been  slaughtered  by  Pilate  as  persons 
suffering  the  judgment  of  God.  They 
wished  also  to  hear  the  views  of  Jesus 
upon  the  matter.  They  therefore  told, 
brought  him  word  concerning,  the  Gal- 
ileans, certain  persons  of  Galilee,' etc. 
See  on  ch.  1  :  26.  The  word  is  not  used 
here  as  the  name  of  a  sect.  The  slaugh- 
ter here  mentioned  seems  to  have  been 
of  recent  occurrence.  It  looks  as  if  the 
news  had  just  reached  Jesus  and  his 
company. 

Pilate.  See  on  chap.  3  :  1.  He  was 
the  cause  of  frequent  commotions.  Dr. 
Smith,  Diet,  of  Bible,  says  :  "  One  of  his 
first  acts  was  to  remove  the  headquar- 
ters of  the  army  from  Csesarea  to  Jeru- 
salem. The  soldiers  of  course  took  with 
them  their  standards,  bearing  the  image 
of  the  emperor,  into  the  Holy  City.  No 
previous  governor  had  ventured  on  such 
an  outrage.  Pilate  had  been  obliged  to 
send  them  in  by  night,  and  there  were 
no  bounds  to  the  rage  of  the  people  on 
discovering  what  had  thus  been  done. 
They  poured  down  in  crowds  to  Cfesarea, 
where  the  procurator  was  then  residing, 
and  besought  him  to  remove  the  images. 
A.fter  five  days  of  discussion,  he  gave 
the  signal  to  some  concealed  soldiers  to 
surround  the  petitioners  and  put  them 
to  death  unless  they  ceased  to  trouble 
him;  but  this  only  strengthened  their 
determination,  and  they  declared  them- 
selves ready  rather  to  submit  to  death 
than  forego  their  resistance  to  an  idola- 
trous innovation.  Pilate  then  yielded, 
and  the  standards  were  by  his  orders 
brought  down  to  Caesarea. — Joseph., 
Ant.  iviii.  3,  g  1,  2,  B.  J.  II.  9,  g  2-4. 


On  two  other  occasions  he  nearly  drov« 
the  Jews  to  insurrection ;  the  first  when, 
in  spite  of  this  warning  about  the  im- 
ages, he  hung  up  in  his  palace  at  Jeru- 
salem some  gilt  shields  inscribed  with 
the  name  of  deities,  which  were  only 
removed  bv  an  order  from  Tiberius 
(Philo,  Ad  Caium,  I  38,  II.  589);  the 
second  when  he  appropriated  the  reve- 
nue arising  from  the  redemption  of  vows 
(COEBAN ;  comp.  Mark  7  :  11)  to  the  con- 
struction of  an  aqueduct.  This  order 
led  to  a  riot,  which  he  suppressed  by 
sending  among  the  crowd  soldiers  with 
concealed  daggers,  who  massacred  a 
great  number,  not  only  of  rioters,  but 
of  casual  spectators. — Joseph.,  B.  J.  11. 
9,  I  4.  To  these  specimens  of  his  ad- 
ministration, which  rest  on  the  testi- 
mony of  profane  authors,  we  must  add 
the  slaughter  of  certain  Galileans." 

Whose  blood  Pilate  had  min- 
gled with  their  sacrifices,  with  the 
blood  of  their  sacrifices.  They  appear 
thus  to  have  been  in  the  court  of  the 
temple,  near  the  great  altar,  and  very 
probably  their  sacrificial  victims  were 
being  slain.  How  they  were  slain  is 
not  stated,  but  the  tower  of  Antonia 
had  been  so  built  as  to  command  the 
temple,  and  here  Roman  soldiers  were 
garrisoned  who  could  rush  down  a  flight 
of  steps  and  at  once  put  down  all 
tumults  and  seditions.  A  shower  of 
arrows  upon  these  Galileans  would 
cause  their  blood  and  that  of  their  .^£:c- 
rifices  to  flow  in  the  same  stream.  The 
massacre  was  specially  atrocious,  for  to 
slay  one  at  the  altar  was  regarded  in- 
human, ))ut  more  so  when  engaged  in 
his  devotions.  Compare  the  murder  of 
Zachariah  between  the  temple  and  the 
altar,  2  Chron.  24  :  20 ;  Matt.  23  :  35. 

What  was  the  particular  provocation 
which  called  forth  such  summary  mea- 
sures is  unknown.  That  the  Galileans 
were  peculiarly  inclined  to  popular 
tumults  is  not  sustained  by  historical 
evidence.  It  appears  from  Josephus, 
however,  that  after  Archelaus  was  de- 
posed, A.  D.  6,  and  Judea  was  reduced 
to  a  province,  Judas,  a  Gaulouite  of  the 
city  of  Gamala,  headed  a  revolt  against 
the  payment  of  tribute  to  Rome.  He 
is  referred  to  in  Acts  5  :  37,  and  is 
called  "  Judas  of  Galilee  "  because  the 


A.  D.  29. 


LUKE  XIII. 


309 


said  unto  them,  Suppose  ye  that  these  Galileans 
were  sinners  above  all  the  Galileans,  because  they 

3  suffered  such  things?     'I  tell  you,  Nay:   but,  "ex- 

4  cei^t  ye   repent,  ye   shall   all  likewise  perish.     Or 


•Job  37.  13. 

«>  Mt.  3.  2,  10-12. 


insurrectiou  may  have  had  its  rise  ia 
Galilee,  though  it  had  reference  only  to 
Judea,  and  its  seat  was  there.  Josephus 
represents  him  as  founding  a  sect  tlie 
very  opposite  to  the  party  of  the  He- 
rodians.  In  addition  to  Pliarisaic  doc- 
trines, they  held  that  paying  tribute  to 
the  Romans  was  shivery,  aud  their 
watcliword  was,  "  God  alone  is  our 
Lord  and  Master."  Judas,  however, 
perished  and  his  followers  were  dis- 
persed. But  the  Gaulonites,  or  Galil- 
eans as  his  followers  were  termed,  con- 
tinued, and  to  the  influence  of  their 
doctrines  Josephus  attributes  the  sub- 
sequent insurrection  of  the  Jews  aud 
the  final  destruction  of  Jerusalem, 
Josephus,  Antiq.,  xviii.  1,  ?  1,  6  ;  Jew- 
ish War,  ii.  8,  g  1.  It  would  seem  very 
probable  that  the  Galileans  here  men- 
tioned by  Luke  were  persons  of  such 
views,  and  hence  specially  odious  to 
Pilate. 

That  Josephus  makes  no  reference  to 
this  massacre  is  not  strange,  since  riots 
often  occurred  at  Jerusalem,  and  sum- 
mary bloodshed  was  common  under 
Pilate.  Examples  of  this  are  quoted 
above.  This  passage  in  Luke  is  con- 
firmed by  and  throws  light  upon 
ch.  23  :  12,  where  it  is  stated  that 
"  Pilate  and  Herod  were  made  friends, 
for  before  they  were  at  enmity  be- 
tween themselves."  For  this  enmity 
would  either  lead  Pilate  the  more 
willingly  to  slaughter  these  Galileans, 
or  this  slaughter  of  the  subjects  of 
Herod  may  have  given  rise  to  the  en- 
mity between  them. 

2.  Jesus  answering.  Jesus  takes 
advantage  of  this  terrible  incident  to 
teach  spiritual  truths.  It  is  a  pecu- 
liarity of  this  Gospel,  from  the  middle 
of  the  ninth  chapter  to  the  middle  of  the 
nineteenth,  that  incidents  and  discourses 
which  follow  are  closely  connected,  the 
former  inti'oducing  the  latter  and 
giving  them  additional  force.  Compare 
ch.  11  :  37-41 ;  12  :  1,  13 ;  13  :  23 ;  14  : 
1,  7;  15  :  1,  2;  16  :  14,  etc. 

Supposeye,or<^  ink  ye.  Jesus  saw 
what  they  thought,  but  did  not  utter. 
They  appear  to  have  distorted  the  truth 


that  all  sufiering  is  the  result  of  sin,  and 
in  .some  cases  the  direct  result  of  par- 
ticular sins,  into  a  common  error  that 
eveiy  calamity  was  a  proof  and  punish- 
ment of  some  flagrant  sin.  Gen.  42  :  21 ; 
Job  4:7;  John  9:2;  Acts  28  :  4.  Jesus 
does  not  deny  that  those  Galileans  were 
sinners,  but  that  tliey  were  pre-eminent- 
ly so,  above  all  the  Galileans. 
Were  other  Galileans  less  guilty  ?  In- 
stead of  they  suffered,  translate  they 
have  suffered,  the  idea  being  vividly 
present  in  the  minds  of  his  hearers  as  a 
distinguishing  historic  fact  in  the  case 
of  those  Galileans.  There  were  very 
likely  some  Galileans  in  his  audience, 
perhaps  also  among  those  who  brought 
the  news. 

3.  Jesus  gives  his  authoritative  and 
most  emphatic  denial  to  such  erroneous 
views.  I  tell  you,  Nay.  You  are  not 
to  regard  them  as  sinners  above  thou- 
sands of  other  Galileans  on  account  of 
their  bloody  and  cruel  death.  And 
then  as  a  wise  counsellor  he  turns  their 
attention  to  their  own  danger  and  their 
immediate  duty.  But  except  ye  re- 
pent. Whoever  you  may  be,  Galileans 
or  Judeaus.  The  word  repent  means  to 
change  one's  mind.  It  expresses  an  in- 
ward change  of  views  and  feelings,  and 
implies  a  sorrow  for  sin  (Matt.  11  :  21 ; 

2  Cor.  7  :  10),  a  turning  to  God  (Acts 

3  :  19  ;  26  :  20),  and  a  change  of  conduct 
or  outward  reformation  as  the  fruits. 
Matt.  3:8;  Acts  26  :  20.  Another  word 
translated  repent  occurs  in  the  New 
Testament  a  few  times.  Unlike  the 
former  and  more  common  word,  it  does 
not  denote  a  change  of  mind  that  is 
deep,  durable,  and  productive  of  conse- 
quences, but  rather  a  feeling  of  regret, 
of  sorrow,  or  remorse  for  something 
done.  See  Matt.  27  :  3 ;  2  Cor.  7:8; 
Matt.  21  :  29,  32. 

Ye  shall  all  (none  are  excepted,  all 
must  repent)  likewise  perish,  rather, 
in  like  manner  perish.  Not  merely  shall 
ye  perish  as  well  as  they,  but  there 
shall  be  a  resemblance  between  your 
ruin  and  theirs.  Ye  shall  perisn  as 
certainly  and  as  terribly.  Forty  years 
later  Galilee  was  subdued  by  Eoman 


810 


LUKE  XIII. 


A.  D.  29 


those  eighteen,  upon  whom  the  tower  in  Siloam  fell, 
and  slew  them,  think  ye  that  they  were  °  sinners   *  *ij^-  ^**  *  >  ^*-  ^' 
5  above  all  men  that  dwelt  in  Jerusalem  ?    "I  tell  you,   •  is.  28.  lo. 


arms,  and  thousands  perished ;  and  it  is 
a  remarkable  fact  that  in  the  destruc- 
tion of  Jerusalem  the  temple  was  fre- 
quently the  seat  of  war,  and  multitudes 
of  priests  were  slain  while  offering  sac- 
rifices, and  their  blood  mingled  with 
that  of  their  victims.  Yet  the  language 
of  Jesus  is  not  to  be  so  pressed  as  to 
limit  it  to  the  idea  of  sameness,  "  in  the 
same  manner."  The  idea  is  that  of 
likeness  or  strong  resemblance,  and  em- 
phatically represents  certain  and  irre- 
trievable ruin  coming  upon  them,  and 
points  not  so  much  to  temporal  calamity 
and  physical  death  as  to  that  retribu- 
tion which  shall  overtake  the  finally 
impenitent  in  the  world  to  come.  It 
should,  however,  be  borne  in  mind  that 
the  terrible  judgments  which  came  upon 
the  Jewish  nation  were  types  of  the 
final  doom  of  the  ungodly, 

4.  Jesus  passes  from  sinners  of  Gali- 
lee to  those  of  Judea  and  Jerusalem. 
Those  eighteen.  Who  these  were, 
is  unknown.  Stier  suggests  that  t>;ey 
were  eighteen  prisoners  who  had  been 
confined  in  the  tower  of  Siloam  by  the 
Jewish  Sanhedrim.  But  there  is  no 
proof  of  this.  There  is,  however,  a 
noticeable  difference  between  this  ex- 
ample and  the  preceding  one.  The 
former  was  death  by  the  hand  of  man, 
this  directly  by  the  hand  of  Providence. 
The  two  present  a  complete  and  com- 
prehensive view  of  the  relation  of 
calamities  to  the  punishment  of  sin. 

The  tower  in  Siloam.  The  word 
tower  may  mean  a  part  of  the  city  wall 
built  higher  than  the  rest  for  purposes 
of  defence.  Or  it  may  be  applied  to  any 
high  isolated  edifice.  See  below.  The 
name  Siloam,  or  Siloah,  is  found  only 
four  times  elsewhere  in  Scripture,  and 
is  applied  to  a  pool  or  its  waters,  Isa. 
8:6;  Neh.  3  :  15 ;  John  9  :  7,  11.  Ac- 
cording to  Josephus,  this  pool  was  just 
south-east  of  Jerusalem,  at  the  meeting 
of  the  valleys  of  Jehoshaphat  and  the 
Tyropoeon.  From  him  we  also  learn 
that  it  was  "  without  the  city,"  and  that 
at  this  pool  the  "  old  wall  took  a  bend 
eastward,"  Jewish  War,  v.  6,  ?  1 ;  9,  §  4. 
Close  by  sloped  the  'saddle-shaped  de- 
clivity of  the  temple  hill  supposed  to 


be  Ophel.  "  There  were  fortifications 
hard  by,  for  of  Jotham  we  read, '  on  the 
wall  of  Ophel  he  built  much '  (2  Chron. 
27  :  3),  and  of  Manasseh  that  'he  com- 
passed about  Ophel '  (2  Chron.  33  :  14) ; 
and  in  connection  with  Ophel  there  is 
mention  made  of  '  a  tower  that  lieth  out ' 
(Neh.  3  :  26) ;  and  there  is  no  unlikeli- 
hood in  connecting  tliis  projecting  tower 
with  the  tower  in  Siloam,  while  one 
may  be  almost  excused  for  the  con- 
jecture that  its  projection  was  the  cause 
of  its  ultimate  fall." — Smith's  Diction- 
ary of  the  Bible.  The  expression  "  in 
Siloam  "  may  have  been  used  because 
the  pool  was  surrounded  with  buildings, 
or  Siloam  may  have  been  applied  to  the 
immediate  vicinity  of  the  pool. 

The  modern  village  Silwan,  an  Arabic 
modification  of  Siloam,  occupies  the 
site  of  an  old  quarry  at  the  base  of 
Ophel  and  opposite  along  the  foot  of 
Olivet.  There  are  also  a  few  ancient 
tombs,  which  are  used  as  houses.  The 
place  is  small  and  its  condition  most 
miserable.  It  is  not  mentioned  in  an- 
cient times,  and  perhaps  did  not  exist. 

Think  ye,  or  suppose  ye,  the  same 
word  as  that  used  in  ver.  2.  Sinners,  a 
difl'erent  word  from  that  used  in  ver.  2. 
There  the  word  points  to  those  who  had 
turned  away  from  the  truth,  who  were 
living  in  sin,  sinful,  wicked.  Here  the 
word,  meaning  literally  debtors,  points 
to  sinners  as  moral  debtors  to  God. 
According  to  an  Aramaean  conception 
(the  Aramaean  was  the  vernacular  lan- 
guage of  Jews  in  our  Saviour's  day), 
si7i  is  here  represented  as  a  debt.  The 
supreme  love  and  service  of  our  hearts 
belongs  rightfully  to  God.  So  far  as  we 
come  short  of  this  are  we  debtors  to 
God  and  guilty  of  a  breach  of  moral 
obligation.  Divine  justice  has  claims 
upon  us,  and  we  are  exposed  to  the 
penalty,  which  we  must  bear  unless 
satisfaction  is  made  to  God  either  by 
discharging  the  obligation  and  repair- 
ing the  wrong  done,  or  by  an  atonement 
which  is  acceptable  to  him  as  an  in- 
finitely just  and  holy  Being.  The  idea 
of  sin  as  a  debt  compares  well  with  ch. 
12  :  58,  59.  Above  all  men  that 
dwelt  in  Jerusalem,  because  they 


A.  D.  29. 


LUKE  XIII. 


311 


Nay:  but,  except  ye  repent,   ye  shall   all   likewise 
perish. 

6  He  spake  also  this  parable;  ""A  certain  man  had  a 
fig  tree  planted  in  his  vineyard;  and  he  came  and 

7  sought  fruit  thereon,  and  found  none.     Then  said  he 

unto  the  dresser  of  his  vineyard.  Behold,  these  •'three  'i^^- 19-  2-* 


P  Ps.  80.  8-11 ;  Is.  5 
2-4  ;  Mt.  21.  19. 


were  thus  singled  out  by  Providence 
for  destruction.  Having  passed  from 
Galileans  and  included  all  in  his  audi- 
ence (ver.  3),  he  next  came  to  the 
highly-favored  inhabitants  of  Jeru- 
salem. This  was  most  fitting  to  an 
audience  in  Judea.  On  Jerusalem 
see  ch.  2  :  22. 

5.  The  repetition  of  the  emphatic  ap- 
plication of  ver.  4  to  all  his  hearers, 
showing  its  importance,  and  the  more 
solemn  to  his  Judean  audience  from  his 
reference  to  the  sudden  death  of  certain 
Jerusalemites.  Likewise,  in  like 
manner,  as  in  ver.  4.  The  same  general 
application  to  certain  and  irretrievable 
ruin  is  evident.  Not  by  falling  walls 
and  towers,  but  by  famine  and  sword, 
did  the  Jews  at  the  siege  of  Jerusalem 
perish.  Yet  probably  but  a  small 
minority  of  those  who  heard  Jesus 
lived  to  see  that  catastrophe.  But 
without  repentance  they  perished.  The 
utter  ruin  of  those  eighteen  men  is 
made  a  type  of  that  which  shall  befall 
the  finally  impenitent  in  the  world  to 
come.  Thus  Jesus  teaches  that  such 
an  accident  as  that  at  Siloam  should 
not  be  used  as  an  occasion  of  harsh 
judgments  upon  the  sufferers,  but  rath- 
er as  a  motive  to  repentance. 

6.  Jesus  proceeds  to  illustrate  and 
enforce  the  truth  he  had  so  emphat- 
ically uttered,  "  Except  ye  repent  ye 
shall  all  in  like  manner  perish,"  by  the 
Parable  of  the  Baeren  Fig  Tree. 
This  is  its  grand  design.  Its  centre  of 
comparison  is  between  the  treatment  of 
a  fruitless  fig  tree  by  its  owner  and  that 
which  wicked  men  shall  receive  from 
God.  In  it  is  strikingly  illustrated  the 
goodness  and  severity  of  God. 

Parable.  See  on  ch.  8:4.  A  fig 
tree  .  .  .  iu  his  vineyard.  At  first 
it  may  sound  strange  that  a  fig  tree 
should  be  planted  in  a  vineyard,  but  it 
was  not  uncommon.  The  two  words 
fi'equently  occur  together  in  the  Old 
Testament,  Joel  2  :  22 ;  Mic.  4  :  4.  The 
Jig  tree  was  one  o?  the  most  common 
»ud  valuable  trees  of  Palestine  (Deut. 


8:8),  and  was  a  symbol  of  peace  and 
plenty,  1  Kings  4  :  25.  It  grows  to  a 
height  of  about  twelve  feet,  with 
spreading  branches  and  large  dark- 
green  leaves.  The  fruit  is  purple 
when  ripe,  with  sweet  pulp  and  abun- 
dance of  small  seeds.  A  vineyard  is  a 
simile  often  used  in  Scripture,  Ps.  80  : 
8-16 ;  Isa.  27  :  2-7.  See  especially  Isa. 
5  :  1-7.  The  Jews  planted  their  vine- 
yards most  commonly  on  the  sides  of 
hiUs  and  mountains,  Ex.  15  ■  17 ;  2 
Chron.  26  :  10 ;  Jer.  31  :  5.  It  is  com- 
mon to  make  the  Jig  tree  in  this  parable 
represent  the  Jewish  nation  and  the 
vineyard  the  world.  But  since  Jesus 
had  just  enforced  repentance  as  the 
personal  duty  of  every  one  of  his 
hearers  (vers.  3,  5),  it  is  better  to  re- 
gard the  Jig  tree  as  representing  every 
individual.  The  vineyard,  then,  in  its 
more  restricted  sense,  would  represent 
the  house  of  Israel,  as  in  Isa.  5  :  7,  and 
in  its  more  extended  sense  the  whole 
world.  A  certain  man,  who  planted 
the  fig  tree,  represents  God,  as  in  John 
15  :  1,  "  My  Father  is  the  Husband 
man." 

Sought  fruit  .  .  .  found  none 
The  tree  was  barren,  like  that  which  he 
cursed,  Mark  11  :  13.  This  represents 
one  who  fails  to  bring  forth  good  fruit. 
Thus  had  it  been  with  Israel  both  as  a 
nation  and  as  individuals,  Isa.  5  :  2,  7  ; 
Jer.  2  :  21.  The  fact  that  bad  fruit 
often  is  found  instead  of  good  fruit  ia 
not  taken  into  account  here.  There 
was  an  entire  absence  of  the  good. 
God's  people  bring  forth  the  fruit  of 
the  Spirit,  and  are  like  a  tree  planted 
by  the  rivers  of  water  that  bringeth 
forth  his  fruit  in  his  season,  Ps.  1:3; 
John  15  :  2. 

7.  As  the  fig  tree  was  proving  worth- 
less, the  husbandman  addressed  the 
dresser  of  his  vineyard,  the  vine- 
dresser, who  most  aptly  represents 
Christ.  Some  would  make  the  dresser 
represent  the  Holy  Spirit,  but  Christ  ia 
the  more  fitting  as  the  intercessor.  He 
may  be  regarded  as    the  chief  vine- 


812 


LUKE  XIII. 


A.  D.  29 


years  I  come  seeking  fruit  on  this  fig  tree,  and  find 
none:  'cut  it  down;  why  cumbereth  it  the  ground? 

8  And  he  answering  said  unto  him,  ^  Lord,  let  it  alone 
this  year  also,  till  I  shall  dig  about  it,  and  dung  it  : 

9  and  if  it  bear  fruit,  well:  and  4f  not,  then  after  that 
thou  shalt  cut  it  down. 


rch.  3.  9;   Mt.  7. 

19;  John  15.  2-6. 
•Ex.     32.     10-13; 

Kum.  14.  11-20; 

.Ter.  14.7-9;Ro. 

2.  4  ;  2  Pet.  3.  9. 
'Ezra  9. 13-15;  Is. 

5.  5-7  ;  Mt.  3.  10. 


dresser,  and  prophets,  apostles,  and 
ministers  as  laborers  under  him. 

JBehold,  calling  attention  to  an  im- 
portaat  fact.  These  three  years, 
etc.  Differently  interpreted.  Augus- 
tine understands  that  the  times  of  the 
natural  la\T,  of  the  written  law,  and  of 
grace  are  here  represented;  Tlieophy- 
lact  that  Christ  had  come  by  Moses,  by 
the  prophets,  and  last  in  his  own  per- 
son, or,  if  applied  to  the  individual, 
childhood,  manhood,  and  old  age.  Oth- 
ers regard  Jesus  as  referring  to  his  own 
ministry,  of  which  this  was  the  third 
year.  All  of  these  are  well  illustrated 
by  the  language  of  the  parable.  The 
time,  however,  I  think,  is  used  to  rep- 
resent the  long-suffering  of  God.  One 
year  after  the  fruit  might  be  expected — 
and  some  fig  trees  began  to  bear  the 
third  year — might  be  regarded  as  too 
short  a  time  to  wait,  but  three  years 
would  be  abundantly  long.  How"  long 
had  God  waited  for  Israel  before  Christ's 
coming !  Prov.  1  :  22 ;  Hos.  10  :  12. 

Cut  it  down,  it  is  worthless  and  fit 
only  for  fuel,  Matt.  7  :  19.  The  axe  is 
laid  at  the  root  of  the  tree.  Matt.  3  :  10. 
Why.  Rather,  why  also,  in  addition 
to  its  uselessness.  Cumbereth.  Wliy 
does  it  also  despoil  or  impoverish  the 
ground?  Not  only  occupying  room, 
hut  intercepting  the  sun  and  drawing 
moisture  and  richness  from  the  earth. 
So  a  wicked  man  or  a  false  professor 
occupies  stations  in  vain,  exerts  a  bad 
influence,  and  discourages  the  pious. 
Compare  Rom.  2  :  24;  Matt.  23  :  13,  15. 
The  blessings  which  he  misimproves 
would  be  improved  by  the  righteous. 

S.  The  vine-dresser  pleads  for  the 
tree,  and  would,  if  possible,  avert  its 
doom,  and  plainly  represents  the  Son 
of  God  as  the  Intercessor  for  men,  Zeeh. 
1  :  12 ;  Heb.  7  :  25.  In  accordance  with 
the  spirit  of  Christ,  Mo.ses,  Joshua,  Jer- 
emiah, Elijah,  and  Daniel  offered  up 
successful  intercessory  prayers,  Ex.  32  : 
9-14 ;  Josh.  7:7,  10 ;  Jer'  32  :  16,  37 ; 
Dan.  9:5,  20;  James  5  :  18.  Lord, 
let  it  nlone.    The  forbearance  of  God 


is  made  prominent  in  this  parable.  ThtS 
whole  history  of  the  world  is  a  witne^a 
to  his  forbearance.  This  year  also 
represents  a  time  longer  or  shorter,  ac- 
cording to  circumstances.  The  judg- 
ments against  the  Jewish  nation  came 
forty  years  later. 

Till  I  shall  dig  about  it,  and 
dung  it,  or  ciist  in  manure.  This 
remedy  for  barren  trees  was  common 
then,  as  now,  in  the  East.  "  Those  who 
expect  to  gather  good  crops  of  well- 
flavored  figs  are  j^articularly  attentive 
to  their  culture,  and  not  only  plough 
and  dig  about  them  frequently  and  ma- 
nure them  plentifully,  but  they  care- 
fully gather  out  the  stones  from  the 
orchards,  contrary  to  their  general 
slovenly  habits." — Dk.  Thomson,  Land 
and  Book,  vol.  i.,  p.  539.  This  repre- 
sents the  various  means  used  to  lead 
sinners  to  repentance,  and  implies  that 
nothing  is  left  undone.  The  Jewish 
people  had  the  Pentecostal  season,  the 
preaching  of  the  apostles  and  early 
Christians.  We  are  here  taught  that 
prayer  for  the  conversion  of  sinne-rs 
ought  to  be  accompanied  by  actual  ef- 
forts for  their  conversion. 

9.  This  verse  intimates  that  God's 
forbearance  has  a  limit  beyond  which 
nothing  but  inevitable  ruin  remains  to 
the  impenitent.  And  if  it  bear  fruit, 
well.  The  fruits  which  God  expects 
are  repentance,  faith,  and  obedience. 
Well  is  not  in  the  original.  The  sen- 
tence is  unfinished,  the  col elusion 
being  left  to  be  inferred  by  the  liearer 
or  reader.  Such  abruptness  is  some- 
times found  in  earnest  and  impassioned 
discourses.  Similar  examples  are  found 
in  Ex.  32  :  32 ;  Mark  7:11;  Acts  23  : 
9.  The  thought  to  be  supplied  here  is, 
it  is  well,  or  let  it  stand.  The  idea  of 
deferring  judgment  to  give  men  time 
and  opportunity  to  repent,  runs  through 
Scripture.  One  hundred  and  twenty 
years  was  fixed  before  the  deluge  (Gen. 
6:3);  forty  days  was  given  to  Nineveh 
(Jon.  3:4);  a  day  of  visitation  to  Je- 
rusalem (Luke  19  :  44);   and  ChrLst's 


A.  D.  29. 


LUKE  XIII. 


818 


Healing  of  a  woman  on  the  sabbath ;  parables  of  the  mus- 
tard seed  and  the  leaven. 

10  And  he  was  teaching  in  one  of  the  synagogues  on 

11  the  sabbath.     And,  behold,  there  was  a  woman  which 
had  a  spirit  of  infirmity  eighteen  years,  and  was  bowed 


coming  to  judgment  is  delayed  through 
God's  long-suffering,  2  Pet.  3  :  9,  10. 

And  if  not,  if  it  does  not  bear  fruit 
after  such  careful  and  earnest  attention, 
then  after  that,  rather,  hereafter, 
thou  Shalt  cut  it  down.  The  ex- 
pression is  indefinite.  After  one  year 
more  of  trial  there  would  be  no  further 
effort  to  stay  the  axe  of  the  husband- 
man. If  it  was  still  unfruitful,  it  would 
surely  be  cut  down;  it  mi.^ht  be  at  the 
end  of  the  year  or  it  might  be  still 
later;  but  however  that  might  be,  its 
doom  was  certain.  So  sinners,  when 
they  pass  the  line  between  God's  pa- 
tience and  his  wrath,  are  doomed. 
They  may  live  for  a  time,  but  their 
destruction  is  sure,  ch.  19  :  42-44.  How 
awful  to  think  that  the  great  Interces- 
sor will  let  the  sentence  of  condemna- 
tion take  its  course ! 

This  parable  may  also  be  used  to  il- 
lustrate God's  dealings  with  a  formal  or 
fruitless  professor.  Thus  Bunyan  uses 
it :  "1.  By  the  man  in  the  parable  is 
meant  God  the  Father,  Luke  15  :  11  ;  2. 
By  the  vineyard  his  church,  Isa.  5:7; 
3.  By  a  fig  tree  a  professor ;  4.  By  the 
dresser  the  Lord  Jesus ;  5.  By  the  fig 
tree's  barrenness  the  professor's  fruit- 
lessness;  6.  By  the  three  years  the 
patience  of  God  that  for  a  time  he  ex- 
tendeth  to  barren  professors ;  7.  This 
calling  to  the  dresser  of  the  vineyard  to 
cut  it  down  is  to  show  the  outcries  of 
Justice  against  fruitless  professors;  8. 
The  dresser's  interceding  is  to  show  how 
the  Lord  Jesus  steps  in  and  takes  hold 
of  the  head  of  the  Father's  axe  to  stop 
or  at  least  to  defer  present  execution  of 
a  barren  fig  tree ;  9.  The  dresser's  de- 
sire to  try  to  make  the  fig  tree  fruitful 
is  to  show  how  unwilling  he  is  that 
even  a  barren  fig  tree  should  yet  be 
barren  and  perish ;  10.  His  digging 
about  it  and  dunging  it  is  to  show  his 
willingness  to  apply  gospel  helps  to 
this  barren  professor,  if  haply  he  may 
be  fruitful;  11.  The  supposition  that 
the  tig  tree  may  yet  continue  fruitless 
is  to  show  that  when  Christ  Jesus  hath 
done  all  there  are  some  professors  who 
37 


will  abide  barren  and  fruitless ;  12.  The 
determination,  upon  this  supposition,  at 
last  to  cut  it  down,  is  a  certain  predic- 
tion of  such  professor's  unavoidable  and 
eternal  damnation." 

10-21.  Jesus  heals  an  Infikm 
Woman  on  the  Sabbath;  his  Dis- 
course THEKEUPON.  Found  only  in 
Luke.  There  is  a  sufficient  break  in 
Luke's  narrative  between  the  9th  and 
10th  verses  of  this  chapter  to  allow  our 
Lord's  attendance  at  the  feast  of  dedic  - 
tion  and  a  few  incidents  that  preceded 
it,  recorded  in  John  9  :  1-10,  39.  This 
seems  probable  from  a  careful  compar- 
ison of  the  Gospels  of  Luke  and  John, 
and  from  the  fact  that  the  journeying 
toward  Jerusalem  in  ver.  22  applies 
admirably  to  our  Lord's  journey  to 
Bethany  when  he  raised  Lazarus.  See 
author's  Harmony,  part  vi.,  introduc- 
tory note,  and  note  on  ^  115. 

10.  And  he  was  teaching,  etc. 
Time  and  place  indefinite,  except  that 
upon  a  certain  occasion  he  was  teaching 
on  the  Sabbath.  Jesus  had  probably 
retired  beyond  the  Jordan  after  the  in- 
cidents related  in  the  preceding  verses, 
John  10  :  40-42.  That  this  miracle  was 
performed  in  Perea  may  be  inferred 
from  ver.  22.  We  thus  have  in  this 
miracle  on  the  Sabbath  in  Perea  the 
counterpart  of  healings  on  the  Sabbath 
in  Galilee  and  Jerusalem,  ch.  4  :  31-37  ; 
John  9  :  1-14.  It  was  now  probably 
January,  A.  D.  30.  Was  teaching, 
as  was  his  custom,  in  one  of  the  syn- 
agogues. Every  city  and  village  had 
them.    See  on  ch.  4  :  15,  16. 

11.  A  w^oman,  probably  a  pious 
woman,  for  Jesus  does  not  say.  Thy  sins 
be  forgiven  thee,  but  calls  her  a  daxigh- 
ter  of  Abraham  (ver.  16),  and  it  is  said 
that  she  glorified  God,  ver.  13.  A 
spirit  of  infirmity,  or  weakness,  a 
spirit  oausing  debility  of  long  standing, 
eighteen  years,  and  resulting  in  de- 
formity, ver.  16.  This  must  be  distin- 
guished from  a  demoniacal  possession, 
for  it  is  not  called  a  possession,  nor  is  it 
really  so  implied.  Moreover,  Jesus 
healed  her  with  a  touch,  as  in  oasea  of 


S14 


LUKE  XIII. 


A.  D.  29 


1 2  together,  and  could  in  no  wise  lift  up  herself.  And 
when  Jesus  saw  her,  he  called  her  to  him,  and  said 
unto  her,  "Woman,  thou  art  loosed  from  thine  infirm- 

13  ity.  ^  And  he  laid  his  hands  on  her :  and  immediately 
she  was  made  straight,  ''and  glorified  God. 

14  And  the  ruler  of  the  synagogue  answered  *with 
indignation,  because  that  Jesus  had  healed  on  the 
sabbath  day,  and  said  unto  the  people,  ^  There  are  six   ^  ^x.  20.  9. 
days  in  which  men  ought  to  work:  in  them  therefore   ,ch  6  7-  Mt 
come  and  be  healed,  and  *  not  on  the  sabbath  day,      10 ;  kk.  3. 2. 


Ps.  107.  20. 

ch.  4.  40 ;  Mk.  16 
18;  Ac.  9.  17. 
Ps.  116.  17. 
ch.  6.  11. 


disease,  and  not  with  a  simple  word,  as 
in  the  case  of  demons.  The  power  of 
evil  spirits  to  produce  disease  is  shown 
in  the  case  of  Job,  Job  2  :  7.  An  evil 
spirit  also  troubled  Saul,  1  Sam.  16  :  14. 
Compare  2  Cor.  12  :  7.  BoAved  to- 
gether, bent  together,  or,  as  we  say, 
hent  double.  The  spine  appears  to  have 
been  diseased — so  much  so  that  she 
could  in  no  wise,  was  not  able  to, 
raise  herself  up,  into  an  upright 
posture.  Hence  she  very  likely  did 
not  see  Jesus.  Her  appearance  was  a 
picture  of  misery  and  infirmity.  Yet 
notwithstanding  this,  she  attended  re- 
''Vious  services. 

12.  Andwhen  Jesus  saw  her,  ani 
Jesus  seeing  her.  His  compassion  was 
aroused  (Matt.  9  :  36),  and  he  called 
her  to  him.  He  waits  not  to  be  asked, 
as  in  the  case  of  Bartiraeus.  Her  pious 
soul  had  doubtless  feasted  upon  our  Sa- 
viour's teaching  (ver.  10),  and  was 
ready  to  accept  in  faith  whatever  he 
proclaimed. 

Woman,  thus  addressed  in  kindness 
and  respect.  Art  loosed,  already.  She 
was  set  free  from  Satan's  power  (ver. 
16),  whicli  for  eighteen  years  had  ren- 
dered rigid  the  muscles  of  her  back. 
Even  as  Jesus  spoke,  and  before  he 
spoke,  her  faith  in  his  power  was  sutfi- 
cient  to  the  breaking  of  Satan's  power. 
It  was  now  accomplished,  and  declared 
accomplished.  She  only  needs  now 
strength  to  exercise  her  muscles. 

13.  He  laid  his  hands  on  her, 
for  the  strengthening  aud  confirming 
her  faith,  and  for  the  sake  of  those 
present,  that  they  might  recognize  his 
power.  Immediately.  In  an  instant 
divine  power  produced  its  effect.  She 
was  made  straight.  Receiving 
strength,  she  stood  erect.  "  It  would 
be,  in  such  a  case,  one  thing  to  be  loosed 
from  the  stiffening  of  years  (ver.  12), 


and  another  to  have  strength  at  once 
conferred  to  stand  upright." — Alford. 
Glorified  God,  recognized  the  divine 
power  in  Jesus  and  gave  praise  to  God. 
This  was  the  culmination  and  the  out- 
gushing  expression  of  her  faith. 

14.  The  effect  of  the  miracle  on  the 
ruler  of  the  synagogue.  His  command 
to  the  people.  Ruler  of  the  syna- 
gogue. See  on  ch.  8  :  41.  Answer- 
ed, a  response  to  what  had  just  oc- 
curred. That  was  the  occasion.  So  the 
Avord  is  often  used,  ch.  1  :  60.  With 
indignation,  etc.  Rather,  being  indig- 
nant because  Jesus  had  healed,  etc.  We 
see  the  animus  of  his  speech.  He  stops 
not  to  reason,  but  gives  vent  to  preju- 
dice and  rage.  He  speaks  as  if  filled 
with  holy  anger  at  the  violation  of  the 
Sabbath,  but  the  cause  of  his  indigna- 
tion was  rather  his  dislike  to  Christ 
himself.  His  words  and  his  manner 
showed  him  a  hypocrite.  Unto  the 
people,  he  exhibits  fear  and  cowardice 
in  addressing  neither  Jesus  nor  the 
woman.  Yet  he  speaks  so  as  to  be 
heard  by  them. 

There  are  six  days,  etc.,  referring 
to  the  fourth  commandment.  This  he 
misapplies,  and  also  misrepresents  the 
whole  transaction.  He  intimates  that 
the  healing  was  work,  servile  labor, 
instead  of  the  result  of  supernatural 
power,  when  Jesus  had  really  done  no 
act  of  labor,  and  the  people  also  had 
done  nothing;  that  they  had  come  to 
be  healed,  when  they  had  come  for 
worship,  and  no  one,  not  even  the 
woman,  had  asked  for  healing.  His 
stupid  advice  could  only  mean,  "  If  any 
one  wants  to  heal  you  on  the  Sabbath, 
you  must  decline." 

The  Jews  of  Palestine  to  this  day 
greatly  resemble  their  Pharisaic  pre- 
decessors. "  I  have  no  heart  to  dwell 
on  their  absurd  superstitions,  their  i* 


A.  D.  29. 


LUKE  XIII. 


315 


15  The  Lord  then  answered  hira,  and  said,  Thou  hypo- 
crite, 'doth  not  each  one  of  you  on  the  sabbath  loose  ^'^^•}^^^^''  ■^°'*" 
his  ox  or  his  ass  from  the  stall,  and  lead  him  away  to       •    --  • 


tense  fanaticism,  or  their  social  and 
domestic  institutions  and  manners,  com- 
prising an  incredible  and  grotesque 
medley  of  filth  and  finery,  Pharisaic 
self-righteousness  and  Sadducean  licen- 
tiousness. The  following  is  a  specimen 
of  puerilities  enjoined  and  enforced  by 
their  learned  rabbis :  A  Jew  mual  not 
carry  on  the  Sabbath  even  so  much  as  a, 
pocket-handkerchief  except  within  the 
walls  of  the  city.  If  there  are  no  walls, 
it  follows,  according  to  their  perverse 
logic,  that  he  must  not  carry  it  at  all ! 
To  avoid  this  dilSculty  here  in  Safed, 
they  resort  to  what  is  called  eriov.  Poles 
are  set  up  at  the  ends  of  streets  and 
strings  stretched  from  one  to  the  other. 
This  string  represents  a  wall,  and  a 
conscientious  Jew  may  carry  his  hand- 
kerchief anywhere  within  these  strings. 
.  .  .  The  last  time  I  was  here  they  had 
abandoned  this  absurdity,  probably  to 
avoid  the  constant  ridicule  it  brought 
upon  them."  —  Dr.  Thomson,  Laiid 
and  Book,  vol.  ii.,  ch.  xix. 

There  was  a  design  in  the  many 
miracles  which  Jesus  wrought  on  the 
Sabbath.  He  would  correct  false  views 
of  that  day,  showing  that  it  is  a  season, 
not  only  for  devotions  and  religious  in- 
struction, but  also  for  works  of  mercy 
and  necessity.  So  also  by  running  so 
directly  across  their  superstitious  no- 
tions and  traditions,  he  gave  them 
the  opportunity  to  manifest  their  ha- 
tred, which  culminated  in  his  cruci- 
fixion. 

From  comparing  the  gospel  narratives 
it  is  evident  that  our  Lord's  miracles 
were  one  of  the  principal  causes  of 
Pharisaic  opposition.  It  was  several 
months  before  this,  in  Galilee,  that  the 
first  organized  movement  against  Jesus, 
among  the  Pharisees  and  Herodians, 
was  occasioned  by  the  healing  of  a 
withered  hand  on  the  Sabbath,  ch.  6  : 
II ;  Mark  3:6.  "  However  much  it 
might  be  manifest  that  the  spirit  of 
Christ  and  the  spirit  of  the  Pharisee 
were  inalienably  opposed  to  each  other, 
yet  up  to  this  point  the  enemies  of  Jesus 
ivere  unable  to  ruin  his  influence  or 
-iheck  his  work.  To  forgive,  witli  the 
same  word  which  healed  the  diseases, 


the  sins  by  which  they  believed  all  dis- 
eases to  be  caused — to  join  in  social 
festivities — to  associate  with  publicans 
and  sinners, — were  not  and  could  not  be 
construed  into  ofiences  against  the  law. 
But  a  weightier  .barge,  more  persistent- 
ly reiterated,  more  violently  resented, 
remained  behind — a  charge  of  distinctly 
violating  the  express  laws  of  Moses  by 
non-observance  of  the  Sabbath.  This  it 
was  which  caused  a  surprise,  a  madness, 
a  thirst  for  sanguinary  vengeance,  which 
pursued  him  to  the  very  cross.  For  the 
Sabbath  was  a  Mosaic — nay,  even  a 
primeval — institution,  and  it  had  become 
the  most  distinctive  of  all  the  ordinances 
which  separated  the  Jew  from  the  Gen- 
tile as  a  peculiar  people.  It  was  at 
once  the  sign  of  their  exclusive  privi- 
leges and  the  centre  of  their  barren 
formalism."  —  Dr.  Farrar,  Life  of 
Christ,  vol.  i.,  p.  431, 

15.  Our  Lord's  rebuke.  He  lays  open 
the  heart  of  this  ruler  and  his  sympa- 
thizers. The  Lord.  The  title  accords 
with  the  authority  which  Jesus  exer- 
cises. Thou  hypocrite.  According 
to  the  oldest  manuscripts,  hypocrites; 
the  ruler  and  the  class  he  represented. 
That  others  present  were  with  him  in 
feeling  is  evident  from  ver.  17,  "  All  his 
adversaries  were  ashamed."  Their 
common  acts  on  the  Sabbath  showed 
them  hypocrites,  that  they  were  not 
what  they  professed  and  what  the  lan- 
guage of  the  ruler  would  indicate. 
This  kind  of  argument  was  just  to  these 
Pharisees  and  the  Pereans. 

Loose  his  ox,  as  if  suggested  by  his 
declaration,  "  Thou  art  loosed,"  ver.  12. 
Jesus  describes  in  detail  this  labor  of 
theirs  on  the  Sabbath.  From  the 
stall,  or  rather, /rom  the  manger,  as  in 
ch.  2  :  7,  12,  16.  Lead  him  away, 
etc.  This  was  much  more  than  the 
mere  saying,  "  Thou  art  loosed,"  etc.  ; 
and  all  this  to  a  brute. 

By  a  pointed  question  Jesus  shows 
that  their  own  practice  was  against 
them  and  in  his  favor.  There  was  not 
a  man  among  them  but  watered  his  ox 
or  ass  on  the  Sabbath.  From  the 
rabbins  also  we  learn  that  this  was  law- 
ful. 


316 


LUKE   XIII. 


A.  D.  25) 


18 


16.  And  ought  not, etc.  This  ought 
is  a  condescending  answer  to  the  arbi- 
trary ought  of  ver.  14.  Tlie  argument  is 
from  the  less  to  tlie  greater,  conclusive, 
and  condemnatory  of  the  inconsistency 
of  tlie  Pliarisees  in  applying  a  rule  pub- 
licly iC  Jesus  which  they  did  uot  apply 
privately  to  themselves.  They  made 
an  exception  in  favor  of  a  dumb  ani- 
mal; much  more  ought  they  to  allow 
Jesus  to  make  an  exception  in  favor  of 
a  diseased  woman.  A  person's  life  and 
health  were  surely  far  more  important 
than  the  mere  watering  of  an  ox  or  an 
ass. 

Being  a  daughter  of  Abraham. 
What  is  a  beast  in  comparison  to  a  hu- 
man being,  and  especially  to  one  of 
God's  chosen  people?  The  expression 
is  emphatic.  She  is  uot  only  by  descent, 
but  also  spiritually,  a  daughter  of  Abra- 
ham, ch.  19  :  9;  Gal.  3  :  7.  This  is  con- 
firmed by  the  facts  that  Jesus  asks 
nothing  about  her  faith,  does  uot  say 
"  Thy  sins  be  forgiven  thee,"  and  she 
is  immediately  healed  and  glorifies 
God.  Satan  means  adversary,  the 
prince  and  leader  of  inferior  evil  siiirits 
or  demons.  See  further  on  ch.  4  :  2. 
Compare  1  Cor.  5  :  5;  1  Sam.  6  :  14; 
Job  2  :  7 ;  Heb.  2  :  14.  Hath  bound, 
lo,  or  behold,  calling  attention  to  her 
long  and  fearful  bondage,  from  which 
she  had  been  released,  as  vividly  before 
his  eyes.  These  eighteen  years. 
What  a  contrast!  The  animal  must 
not  be  confined  for  a  single  day  with- 
out watering,  though  under  the  kind 
care  of  his  master;  and  must  not  this 
woman,  a  daughter,  too,  of  Abraham, 
be  released  from  Satan,  who  for  eight- 
een years  held  her  bound  as  her  deadly 
foe?  The  cold-hearted  Pharisee  might 
have  said.  If  she  has  been  bound  eight- 
een years,  surely  she  might  wait  one 
day  longer.  But  Jesus  makes  this  fact 
an  argument  for  aflfording  instant  re- 
lief; for  he  who  loves  his  neighbor  as 
himself  would  say,  Let  her  not  sutler  a 


•Job  2.  6,  7; 
10.  38. 


4  Ps.  132.  18. 
•ch.  18.  43. 

'Mt.  13.  81:Mk.4 
30-32. 


J 6  watering?      And  ought  not  this  woman,  ''being  a   '•ch.3.8;i9.9;Mt 
daughter  of  Abraham,  <=  whom  Satan  hath  bound,  lo,     ''^■-  ^^ '  ^^~^^- ^^■ 
these  eighteen  years,  be  loosed  from  this  bond  on  the 
sabbath  day? 

17      And  when  he  had  said  these  things,  all  his  adver- 
saries "were  ashamed.    *And  all  the  people  rejoiced 
for  all  the  glorious  things  that  were  done  by  him. 
'Then  said  he.  Unto  what  is  the  kingdom  of  God 

moment  longer  if  help  can  be  obtained. 
Who  with  true  compassion  would  for- 
bid a  cure?  On  the  sabbath.  Much 
more  than  that  an  ox  should  be  watered. 
The  ])ropriety  of  being  released  from 
Satan's  power  on  the  Sabbath  is  aLso 
implied.     What  work  more  fitting? 

17.  The  eff"ect  of  our  Lord's  answer 
to  the  ruler  of  the  synagogue.  All  his 
adversaries,  or  upposers,  those  who 
sided  with  the  ruler  in  his  rebuke  to 
the  people.  See  on  ver.  15.  Were 
ashamed.  The  verb  in  the  original 
is  intense,  thoroughly  ashamed,  perfectly 
confounded.  And  this,  too,  in  the  eyes 
of  the  people  as  well  as  their  own.  So 
every  mouth  will  be  stopped  at  last, 
Rom".  3:19;  Dan.  12  :  2. 

Cut  the  effect  on  all  the  people,  or 
the  multitude,  was  the  reverse.  Their 
mouths  were  opened ;  they  rejoiced, 
not  momentarily,  but  it  took  possession 
of  them.  They  were  rejoicing  for  all 
the  glorious  things  that  were  being 
done  by  him.  Other  miracles  seem  to 
have  been  performed. 

18,  19.  Pakable  of  a  Grain  of 
Mustard  Seed.  The  expansive  power 
of  truth.  It  is  given  somewhat  more 
fully  in  Matt.  13  :  31,  32,  and  Mark  4  : 
30-32.  There  is  no  necessity  for  sup- 
posing that  Luke  put  this  and  the  par- 
able that  follows  (vers.  20,  21)  in  this 
place  without  chronological  order. 
They  fit  admirably  here.  The  cir- 
cumstances point  to  them  as  spoken 
both  at  the  seaside  in  Galilee  {Mark  4  : 
1)  and  here  in  Perea.  They  appear  to 
have  been  favorite  illustrations  with  our 
Lord. 

18.  Then  said  he.  According  to 
the  highest  critical  authorities,  He  said 
therefore,  availing  himself  of  this  op- 
portunity aud  in  view  of  what  had 
just  occurred.  A  great  triumph  had 
been  achieved  over  his  adversaries.  He 
was  increasing  in  favor  with  the  people. 
So  his  kingdom  would  increase,  over- 
coming all  opposition.     He  embraces 


A.  D.  29. 


LUKE   XIIT. 


817 


19  like  ;  and  wherennto  shall  I  resemble  it?    ^It  is  like   '^l-^g^j^y  ^•^i'''' 
a  grain  of  mustard  seed,  which  a  man  took,  and  cast        «e.    .    ,    . 
into  his  garden  ;  and  it  grew,  and  waxed  a  great  tree  ; 
and  the  fowls  of  the  air  lodged  in  the  branches  of  it. 


the  opportunity  to  illustrate  this  by- 
two  parables. 

In  order  to  arrest  attention,  and  for 
the  sake  of  emphasis,  he  uses  the  fi)nu 
of  questions:  Unto  what  is  the 
kingdom  of  God  like?  To  what  is 
the  reign  or  dispensation  of  the  Messiali 
like?  On  kingdom  of  God,  see  ch.  4  : 
43.  The  questions  denote  no  perplexity 
or  uncertainty  in  the  Saviour's  mind, 
but  serve  to  give  vividness  to  the  sub- 
ject and  to  arouse  the  attention  of  his 
hearers.  Wherennto,  to  what,  shall 
I  resemble,  or  liken,  it? 

19.  We  may  well  suppose  that  Jesus 
paused  a  moment  as  if  waiting  a  reply, 
and  then  he  answers.  Like  a  grain 
of  mustard  seed.  This  is  popularly 
described  as  less  than  all  seeds,  Matt. 
13  :  32 ;  Mark  4  :  31.  It  was  the  small- 
est seed-grain  used  in  Jewish  husbandry, 
and  in  proportion  to  the  plant  it  pro- 
duces it  was  the  smallest  of  all  domes- 
tic garden-seeds.  In  Jewish  proverbial 
language  it  was  used  to  denote  the  small- 
est thing,  Matt.  17  :  20. 

Which  a  man  took  and  cast. 
Literally,  which  a  man  taking  or  han- 
dling cast.  Great  minuteness  and  ful- 
ness in  the  description.  There  may  be 
reference  to  the  smallness  of  the  seed, 
which  required  the  most  careful  taking 
up  and  holding,  lest  it  should  be  lost. 
Ilis  garden,  a  select  spot,  or  an  en- 
closed place  for  herbs  and  fruit  trees. 
With  pictorial  minuteness  Jesus  con- 
tinues, and  it  greAV  and  waxed,  or 
became,  a  great  tree,  so  that  the 
fowls,  rather,  the  birds,  of  the  air 
rame  and  lodged,  lighting  upon  and 
finding  shelter  among  its  branches. 

Dr.  Rojie  (art.  "Sinapi,"  Kitto's  En- 
eye.)  supposes  that  Jesus  refers  to  the 
mustard  tree,  the  Khardal  roomee,  or 
Turkish  mustard,  called  by  botanists 
Salvadora  Persica,  found  in  India,  Ara- 
bia, and  Syria,  which  grows  abundant- 
ly, as  he  says,  on  the  very  shores  of  the 
Sea  of  Galilee,  where  our  Saviour  spake 
the  parable  of  the  mustard  seed.  It  is 
more  natural,  however,  to  suppose  the 
mustard  plant  to  be  intended,  since  Je- 
ms speaks  of  it  as  sowed  in  "  a  garden," 


and  by  his  language  implies  that  it  is 
an  herb  (Mark  4  :  32) — that  is,  a  garden- 
plant.  The  matter  of  wonder  also  ia 
not  that  a  tree,  but  that  a  plant  from  so 
small  a  seed,  should  grow  to  such  a  size. 

"  It  may  have  been  perennial,  and 
have  grown  to  a  considerable  tree,  and 
there  are  traditions  in  the  country  of 
such  so  large  that  a  man  could  climb 
into  them ;  and  after  having  seen  the 
red  pepper  bushes  grow  on  year  after 
year  into  tall  shrubs,  and  the  castor 
bean  line  the  brooks  about  Damascus, 
like  the  willows  and  the  poplars,  I  can 
readily  credit  the  existence  of  miMard 
trees  large  enough  to  meet  all  the  de- 
mands of  our  Lord's  parable." — Dr. 
Thomson,  Land  and  Book,  vol.  i.,  p. 
101. 

The  common  mustard  plant  is  not 
only  found  in  Palestine  in  a  wild  state, 
but  is  cultivated  in  gardens.  Dr. 
Hooker  (Hackett's  Smith's  Dictionary, 
p.  2042)  says,  "  Of  the  mustard  plants 
which  I  saw  on  the  banks  of  the  Jordan, 
one  was  ten  feet  high."  Dr.  Hackett, 
while  riding  across  the  plain  Akka  on 
the  way  to  Mount  Carmel,  examined  an 
extensive  field  of  this  plant.  "  It  was 
in  blossom  at  the  time,  full  grown ;  in 
some  cases,  as  measured,  six,  seven, 
and  nine  feet  high,  with  a  stem  or 
trunk  more  than  an  inch  thick,  throw- 
ing out  branches  on  every  side.  It 
might  well  be  called  a  tree,  and  cer- 
tainly, in  comparison  with  its  tiny  seed, 
'  a  great  tree.'  Still,  the  branches  or 
stems  of  the  branches  were  not  very 
large,  and  to  the  eye  did  not  appear 
very  strong.  Can  the  birds,  I  said  to 
myself,  rest  upon  them?  Are  they  not 
too  slight  and  flexible?  Will  they  not 
bend  or  break  beneath  the  superadded 
weight?  At  that  very  instant,  as  I 
stood  and  revolved  the  thought,  lo !  one 
of  the  fowls  of  heaven  stopped  in  hia 
flight  through  the  air,  alighted  down 
upon  the  branches,  which  hardly  moved 
beneath  the  shock,  and  then  began, 
l)erched  there  before  my  eyes,  to  war- 
ble forth  a  strain  of  the  richest  music." 
— Hackett's  Smith's  Dictionary,  p 
2043. 


818 


LUKE   XIII. 


A.  D.  29 


20  And  again  he  said,  Whereunto  sliall  I  liken  tlie 

21  kingdom  of  God  ?    It  is  like  leaven,  which  a  woman 

took,  and  hid  in  three  '"measures  of  meal,  till  the   •■  See  Mt.  i3.  38. 
whole  was  leavened. 


Interpretation.  The  grand  design 
of  this  parable  is  to  show  the  expansive 
and  growing  power  of  the  gospel  under 
the  kingdom  or  reign  of  the  Messiah. 
Its  centre  of  comparison  is  between  the 
power  of  growth  as  exhibited  in  the 
mustard  seed  and  that  manifested  in 
goipel  truth.  The  grain  of  mustard 
•epresents  the  word  of  God,  the  truth. 
The  man  that  sowed,  Christ  or  one  of 
his  servants.  The  seed  in  the  soil  be- 
coming  a  plant,  the  individual  believer. 
The  idea  of  growth  and  of  gradual  de- 
velopment is  vividly  presented.  A  seed 
of  gospel  truth  is  lodged  in  the  heart,  a 
little  word  or  a  single  idea.  To  human 
view  it  is  indeed  small,  but  it  germi- 
nates into  a  new  and  growing  life,  be- 
gotten "with  the  word  of  truth,"  James 
1  :  18.  Thus  it  has  pleased  God 
"  through  the  foolishness  of  preaching 
to  save  them  that  believe,"  1  Cor.  1  : 
21.  The  believer  now  grows  in  grace, 
his  spiritual  strength  increases,  his 
graces  appear,  and  his  powers  are  de- 
veloped, going  on  from  one  degree  of 
strength  to  another,  till  he  becomes  a 
full-grown  man  in  Christ,  Eph.  4  :  13. 
He  has  now  the  size,  appearance, 
strength,  and  activities  of  a  man.  But 
growth  includes  not  only  internal  de- 
velopment, but  also  accretion  from 
without  through  food,  air,  water,  etc. 
So  the  Christian  in  his  growth  feeds 
upon  the  bread  of  life.  The  birds  of 
the  air  are  introduced  to  represent  the 
strength  and  blessing  of  this  matured 
and  developed  state.  Christians  indi- 
vidually and  collectively  are  indeed  a 
source  of  blessing  and  safety  to  the 
world.  Gen.  18  :  23-33 ;  Deut.  9  :  19,  20  ; 
Isa.  1  :  9. 

But  this  parable  also  illustrates  the 
power  and  growth  of  the  gospel  gener- 
ally in  the  hearts  and  lives  of  men. 
Jesus  was  indeed  "  the  Word,"  the  gos- 
pel seed,  the  babe  of  Bethlehem,  the 
man  of  sorrows,  despised  of  men,  but 
planted  of  his  own  free  will  by  his 
death,  springing  up  in  his  resurrection, 
and  bearing  fruit  in  the  thousands  and 
the  millions  of  his  followers,  John  12  : 
24.     The  spiritual   kingdom,  commen- 


cing with  himself,  has  been  constantly 
augmenting.  The  gospel  from  small 
beginnings  has  become  extensive  and 
powerful.  See  a  prophecy  of  this  king- 
dom in  Dan.  2  :  44,  45 ;  and  compare 
Dan.  7  :  13,  14;  Ezek.  17  :  22-24. 

20,  21.  Parable  of  the  Leaven. 
Compare  Matt.  13  :  34,  where  it  is  given 
in  almost  the  same  words.  The  as- 
similating power  of  truth. 

20.  And  he  said  a^ain.  Indicat- 
ing that  he  uttered  this  immediately 
after  the  parable  of  the  mustard. 
Whereunto,  etc.  To  what  shall  1 
liken,  etc.     Compare  on  ver.  18. 

21.  Leaven,  yeast,  sour  dough. 
Three  measure's.  The  measure  here 
meant  was  one-third  of  an  ephah ;  three 
measures,  or  an  ephah,  seems  to  have 
been  the  quantity  commonly  used  for 
one  baking.  See  Gen.  18  :  G";  Judg.  6  . 
9 ;  1  Sam.  1  :  24.  Jerome  says  a  mea- 
sure is  equal  to  a  Roman  modiii-s,  or 
about  a  yieck  and  a  half  Meal,  flour, 
fine  meal ;  probably  wheat-flour. 

In  interpreting  this  parable,  the  ques- 
tion arises  at  the  outset  whether  it  is  in- 
tended to  illustrate  the  leavening  power 
of  gospel  truth  or  of  false  doctrine. 
Starting  with  the  fact  that  leaven  was 
forbidden  at  the  passover  and  in  all 
offerings  made  by  fire  unto  the  Lord 
(Ex.  12  :  15;  Lev.  2  :  11),  and  that  it  is 
generally  used  in  Scripture  in  a  bad 
sense  to  symbolize  evil  (ch.  12  :  1 
and  1  Cor.  5  :  7),  some  commentators 
refer  this  parable  to  the  corruptions  of 
doctrine  and  practice  which  have  crept 
into  the  church,  making  the  woman  to 
represent  the  apostate  church  exempli- 
fied very  strikingly  by  the  papacy.  A 
ftital  objection  to  this  view  is  that  it  is 
the  kingdom  of  God  that  Jesus  says  is 
like  imto  leaven.  If  leaven  be  error, 
then  is  it  represented  as  overcoming  the 
truth,  and  wholly  leavening  with  cor- 
ruption either  the  kingdom  of  the  Mes- 
siah or  its  individual  meiobers,  both 
of  which  are  contrary  to  God's  truth 
and  to  fact,  ch.  16  :  18 ;  John  10  :  27, 
28.  It  may  also  be  well  to  note  thai 
Paul  calls  the  bud  leaven  the  old  leaven 
(1  Cor.  5  :  7),  and  that  in  oflferiug  tha 


A.  D.  29. 


LUKE  XIII. 


819 


Journeying  loxoard  Jerusalem;  answer  to  a  question  as  to 
the  number  to  be  saved. 


22      'And  he  went  through  the  cities  and  villages,  teach- 
ing, and  journeying  toward  Jerusalem. 


•Mt  9.36;  Mk.  6 
6. 


first  fruits  unto  the  Lord,  the  loaves 
were  to  be  "  baken  with  leaven  "  (Lev. 
2.3  :  17),  and  offerings  not  burnt  upon 
the  altar,  but  eaten  by  the  priests, 
might  contain  leaven.  Lev.  7  :  13-16. 
The  true  state  of  the  case  seems  to  be 
that  leaven  is  a  figure  of  difi'usive  and 
assimilating  power ;  and  although  gen- 
erally used  in  Scripture  to  represent 
that  which  is  corrupt  and  evil,  it  may 
also  be  used  to  illustrate  this  power 
connected  with  truth.  Thus  lion  is  ap- 
plied to  Satan  and  our  Lord  (1  Pet.  5  : 
8 ;  Rev.  5  :  5),  and  serpent  is  used  to 
illustrate  the  good  as  well  as  the  bad, 
Matt.  10  :  16 ;  Rev.  12  :  9. 

The  grand  design  of  this  parable, 
therefore,  seems  to  be  the  difi'usive  and 
assimilating  power  of  the  gospel  under 
the  kingdom  of  the  Messiah.  The  cen- 
tre of  comparison  is  between  the  per- 
vasive power  of  leaven  and  that  of 
gospel  truth.  The  leaven  represents 
the  truth  ;  the  woman  the  Holy  Spirit; 
the  meal  the  human  heart;  the  leaven 
pervading  the  three  measures  of  meal 
the  individual  Christian  under  the  re- 
newing and  sanctifying  influence  of  the 
Spirit.  The  three  measures  may  aptly 
refer  to  body,  soul,  and  spirit,  1  Thess. 
5  :  23.  Thus,  the  Holy  Spirit  in  con- 
nection with  the  truth  begins  the  work 
of  grace  in  the  heart  (James  1  :  18 ; 
John  16  :  8-11),  and  carries  it  on  till 
the  power  of  the  whole  man  is  per- 
vaded by  his  influence,  assimilated  and 
fully  subjected  to  Christ,  John  17  :  17. 
And  whereas  it  is  said  tliat  the  woman 
took  and  hid,  the  leaven,  so  the  inner 
principle  of  life  comes  from  without 
(John  1  :  13),  and  the  influence  of  the 
Spirit  and  truth  in  regeneration  and 
sanctification  is  indeed  hidden,  silent, 
and  secret  in  its  workings.  Thus,  as 
the  parable  of  the  mustard  seed  illus- 
trates the  expansive  power  of  truth  by 
the  principle  of  gi'owth,  that  principle 
being  in  itself,  this  parable  illustrates 
its  pervading  power  by  the  principle  of 
assimilation,  that  principle  acting  on  a 
foreign  mass  till  it  is  wholly  pervaded 
and  assimilated. 

This  parable  may  also  illustrate  this 


power  of  truth  generally  in  Christ's 
kingdom.  The  meal  in  that  case  is  the 
world,  and  the  three  measures  may  rep- 
resent the  world  as  inhabited  by  the  de- 
scendants of  the  three  sons  of  Noah. 
The  leaven  taken  and  hid  in  the  meal, 
the  kingdom  of  Christ  as  not  of  the 
world,  but  spiritual,  a  kingdom  of 
truth,  reigning  in  the  hearts  of  its  sub- 
jects, coming  not  with  "  observation," 
but  quietly  pervading  humanity,  and 
drawing  men  to  the  truth  and  conform- 
ing them  to  the  image  of  Christ.  This 
woi"k  is  to  go  on  till  the  whole  is  leav- 
ened, till  the  kingdom  is  completely 
triumphant  and  the  kingdom  of  the 
world  has  become  our  Lord's  and  his 
Christ's,  Rev.  11  :  15 ;  Dan.  7  :  17. 

22-30.  Jesus  Journeys  and  Teach- 
es. An  Idle  Question  Seriously 
Answered.  This  is  peculiar  to  Luke, 
yet  similar  expressions  are  found  in 
Matt.  7  :  13,  22,  23 ;  8  :  11,  12;  19  :  30. 

22.  Went  through  the  cities,  etc. 
According  to  the  highest  critical  author- 
ities, 2vent  through  cities  and  villages  of 
Perea.  According  to  the  most  natural 
arrangement,  Jesus  had  previously  gone 
beyond — east  of — Jordan,  where  John 
first  baptized,  John  10  :  40.  See  on 
vers.  10-22.  The  fact  that  Jesus  was 
under  the  jurisdiction  of  Herod  (ver. 
32)  points  also  to  Perea.  The  break 
between  this  and  tlie  preceding  verse 
implies  a  change  in  the  narrative  and 
admits  a  little  interval  of  time,  perhaps 
two  or  three  weeks.  It  was  probably 
the  latter  part  of  January  or  early  in 
Februaiy,  A.  D.  30. 

Journeying  toward  Jerusalem, 
as  the  point  of  destination.  Not  the 
journey  recorded  in  ch.  9  :  .51,  for  that 
was  through  Samaria,  but  this  through 
Herod's  territory,  ver.  32.  That  was 
hasty,  this  leisurely ;  that  also  was 
probably  to  the  feast  of  tabernacles,  and 
private  (John  7  :  2-10)  and  soon  accom- 
plished (ch.  10  :  1),  but  this  was  most 
public,  and  it  is  not  implied  that  it  was 
immediately  accomplished.  Aa  Jesus 
probably  remained  in  Judea  between 
the  feast  of  tabernacles  and  the  feast  of 
dedication,  about  December  20,   A.  D 


320 


LUKE  xm. 


A..  D.  29. 


23  Then 

24  be  saved  "1 
at  *the 

k  Mt.  7.  13,  14.        >Is.  58.  2-4;  Eze.  33.  31 ;  Mk.  6.  20  ;  John  7.  34  ;  8.  21 ; 
13.  33  ;  Ac.  26.  28 ;  Ro.  9.  31-33  ;  10.  3 ;  Heb.  12.  17. 


29,  and  as  he  went  into  Perea  soon 
after  (John  10  :  40),  it  is  most  natural 
to  place  this  journeying  just  previous  to 
the  news  of  the  sickness  of  Lazarus, 
John  11:3.  Thus  he  reached  Bethany 
in  liis  journeying  toward  Jerusalem, 
hut  did  not  reach  Jerusalem  until  he 
entered  it  five  days  before  his  last  pass- 
over  '^John  12  :  1,  12),  unless  he  may 
have  privately  visited  the  city  after  the 
raising  of  Lazarus. 

23.  Then  said  one,  rather,  and  a 
certain  one  said  to  him.  The  language 
i^  indefinite  as  to  time  and  place,  it 
being  only  implied  by  the  connection 
that  the  incident  related  took  place 
while  Jesus  was  journeying  toward  Je- 
rusalem. The  inquirer  was  probably 
one  of  the  multitude,  and  at  the  most 
only  an  external  follower  of  Jesus,  for 
the  answer  of  our  Saviour  rather  im- 
])lies  that  he  was  not  sufiiciently  in  earn- 
est for  his  own  salvation. 

Are  there  few  that  be  saved,  are 
ititi^ed,  or  are  being  sailed,  by  being  re- 
ceived into  the  Messianic  kingdom,  or 
through  the  blessings  of  the  Messianic 
kingdom?  Reference  to  spiritual  sal- 
vation, and  not  to  temporal,  seems  evi- 
dent. The  present  tense  points  particu- 
larly to  what  was  then  going  on,  yet  by 
implication  it  may  have  a  universal 
application.  The  present  also  is  used 
to  represent  a  general  truth,  embracing 
the  past,  present,  and  future.  The 
reference  of  this  question  in  the  mouth 
of  a  Jew  would  naturally  be  limited  to 
the  Jewish  nation. 

Why  he  should  have  asked  this  ques- 
tion can  only  be  conjectured.  Perhaps 
the  parables  of  the  mustard  and  of  the 
leaven  (vers.  18-21),  which  had  suggest- 
ed the  growth  and  extensiveness  of 
Christ's  kingdom,  had  led  him  to  ask 
it.  The  question  was  a  familiar  one. 
The  doctrine  of  "  a  remnant  to  be 
saved"  was  discussed  by  Jewish  rab- 
bins, some  maintaining  that  all  Israel- 
ites were  saved  by  birthright,  others 
denying  it.  The  small  number  of  those 
who  had  as  yet  become  Christ's  disciples 
may   have  led   him   to  think    on  the 


subject,  and  to  desire  to  learn  the 
opinion  of  Jesus  himself.  That  it  was 
not  mere  curiosity  nor  hypocrisy  may 
be  inferred  from  the  answer,  which  con- 
tains no  direct  reproof.  Thus  a  variety 
of  circumstances  and  motives  may  have 
led  to  the  question.  The  inquirer  ap- 
pears to  have  been  sincere,  and  to  have 
had  no  question  about  his  own  salva- 
tion. In  security  regarding  himself,  he 
asks  about  others.  But  whatever  may 
have  led  to  it,  his  question  was  idle  and 
unimportant  when  compared  with  the 
personal  salvation  of  himself  and  of  the 
multitude.  Jesus  therefore  only  an- 
swers it  by  exhorting  them  to  earnest 
and  immediate  effort  for  salvation,  with 
the  intimation  that  many  who  think 
themselves  entitled  to  enter  heaven  will 
be  thrust  out. 

And  he  said  nnto  them,  to  the 
people  present.  It  was  not  strictly  an 
answer  to  the  question,  but  an  exhorta- 
tion suggested  by  it,  and  of  such  general 
importance  that  he  addressed  it  to  all. 

24.  Strive,  agonize,  put  forth  your 
■utmost  strength,  strain  every  nerve.  The 
kingdom  of  God  must  be  entered  as  if 
by  violence.  Matt.  11  :  12.  The  term  is 
taken  from  Grecian  contests,  where  they 
wrestled  and  ran  the  race  in  order  to 
win  the  crown  of  laurel.  The  exhorta- 
tion is  similar  to  that  in  Matt.  7  :  13, 
14,  but  more  emphatic,  bringing  out 
more  fully  the  necessity  of  immediate 
and  most  intense  earnestness.  To 
enter  in  at  (literally,  through) ;  the 
idea  is  that  of  struggling  through  the 
strait  gate,  the  narroic  door,  as  of  a 
house,  according  to  the  best  text.  This 
puts  the  door  at  the  end  of  the  way,  as 
in  the  next  verse.  In  Matt.  7  :  13  it  is 
first  the  gfite  and  the  tcay.  Here  the  way 
of  humility,  repentance,  and  self-denial 
is  implied  first,  and  then  the  door  into 
heaven.  Salvation  (last  verse)  is  con- 
ceived of  as  within  the  banqueting  house, 
which  could  be  entered  onlj'  through  the 
narrow  door,  at  the  end  of  the  struggle. 
Matt.  24  :  13.  Strait— that  is,  narrow, 
the  opposite  oi  wide,  which  in  Matthew 
is  applied  to  the  way  to  destruction,  the 


A.  D.  29. 


LUKE  XIII. 


821 


25  seek  to  enter  in,  and  sli:ill  nU  be  able.  "'Wlicn  once  "^^Yj^^^J  ]\ll 
the  master  ol'  tlio  lioii.sc  is  risen  up,  and  "  halh  .shut  to  ndo.  7.  ic-  Mt.'25. 
the  door,  and  ye  begin  to  stand  without,  and  to  knock  10^12. 

at  the  door,  saying,  "Lord,  Lord,  open  to  us  ;  and  he  "t^*'-  6-  46. 

shall  answer  and  say  unto  you,  ^i  know  you  not  p  Mt.  7.  23 ;  25. 12. 

26  whence  ye  are:  "^  then  shall  ye  begin  to  say,  We  have  ''^^'-  7.  22. 
eaten   and  drunk  in  thy  presence,  and   thou  hast 


thought  beiug  implied  here.  The  nar- 
rowness of  the  gate  is  a  reason  for 
earnest  eSbrttofind  it  and  press  through 
it.  "I  have  seen  these  strait  gates  and 
na/row  ways,  '  with  here  and  there  a 
traveller.'  They  are  in  retired  corners, 
and  must  be  sought  for,  and  are  o]iened 
only  to  tliose  who  knock  ;  and  when  the 
8UU  goes  down  and  the  night  comes  on, 
they  are  shut  and  locked.  It  is  then 
too  late." — Dr.  Thomson,  The  Land 
and  Book,  vol.  i.,  p.  32 ;  Phil.  2  :  12 ;  1 
Pet.  4  :  18.  See  remarks  24,  25,  at  the 
end  of  the  chapter. 

For  introduces  the  imjjortant  reason 
for  such  earnest  and  persistent  endeavor. 
To  give  emphasis  and  assurance  to  the 
startling  declaration  he  was  about  to 
make,  he  joins  his  solemn  attestation,  I 
say  unto  you,  I  solemnly  declare  to 
you.  Many  shall  seek,  etc.  True, 
mauy  shall  not  agonize;  they  may  be 
said  to  be  only  half-hearted  seekers,  or 
they  seek  in  some  wrong  way.  But  is 
that  the  meaning  here?  Hardly;  for 
Jesus  immediately  expands  the  idea  in 
the  next  verse,  and  speaks  of  the  en- 
treaties of  some  when  the  door  shall  be 
shut.  Besides,  the  word  translated  seek 
is  generally  used  in  the  New  Testament 
of  earnest  seeking.  Compare  Matt.  2  : 
13 ;  6  :  33 ;  7  :  7,  8 ;  Luke  2  :  45,  48,  49 ; 
11  :  9,  10;  12  :  31,  etc.  And  such  a 
meaning  is  applicable  here.  Many 
shall  earnestly  seek  to  enter  in,  but  it 
shall  be  too  late ;  the  door  will  be  shut. 
The  words  shall  not  be  able  imply 
earnest  eifort.  Notwithstanding  their 
importunate  endeavor,  they  cannot 
enter  after  the  door  is  shut.  The  ex- 
liortation  of  Jesus  is  for  immediate  per- 
formance of  duty,  and  against  procrasti- 
nation. Be  truly  in  earnest  7iow ;  soon 
it  will  be  too  late,  ch.  14  :  17,  24 ;  Heb. 
4  :  7.  Notice  that  while  Jesus  says 
nothing  about  few  being  saved,  he  inti- 
mates that  many  will  be  lost. 

25.  In  parabolic  language  Jesus  il- 
lustrates his  statement.  Indeed,  to  the 
end  of  ver,  30  he  enforces  the  exhorta- 


tion of  ver.  24.  When.  Literally, 
From  the  time  that,  closely  coiniected 
with  what  precedes.  The  master  of 
the  house,  the  head  of  the  family. 
The  figure  is  tiiat  of  a  feast  at  which 
a  man  entertains  the  members  of  his 
family — that  is,  children,  servants,  and 
inmates  of  his  house.  Is  risen  up, 
from  his  seat,  or  the  place  where  he 
wiis  reclining  at  the  banquet,  the  time 
allotted  for  the  assembling  of  the  guests 
having  exjiired.  Shut  to  the  door. 
In  the  light  of  the  preceding  verse,  we 
may  regard  this  door  as  a  narrow 
wicket,  by  which  only  one  at  a  time 
could  enter,  and  now  this  is  shut,  and 
none  are  to  be  admitted  afterward. 

Ye  begin  to  stand  without. 
This  marks  the  beginning  of  active 
efforts  when  it  is  too  late.  Notice  the 
vivid  climax.  They  shall  stand  with- 
out, then  knock,  then  call,  then  appeal 
to  former  intercourse  and  discipleship, 
but  all  in  vain. 

Lord,  Lord.  The  repetition  shows 
great  urgency  and  importunity.  But 
according  to  some  of  the  oldest  and  best 
manuscripts,  it  should  not  be  repeated. 
I  know  you  not  whence  ye  are. 
I  do  not  recognize  you  as  members  of 
my  family,  or  as  having  any  relation- 
ship with  me.  I  have  no  spiritual  ac- 
quaintance with  you  nor  with  the  place 
from  whence  ye  are.  Ye  are  the  workers 
of  iniquity  (ver.  27),  and  between  us 
there  can  be  no  real  acquaintance. 
"  The  Lord  knoweth  the  way  of  the 
righteous,"  Ps.  1:6.  "  He  hath  respect 
unto  the  lowly,  but  the  proud  he 
knoweth  afar  oflF,"  Ps.  138  :  6;  John  10; 
14 ;  1  Cor.  8  :  3. 

26.  Then  commences  the  second 
member  of  the  sentence,  vhich  begins 
with  ver.  25,  "  When  once,"  etc.  Be- 
fore this  they  exercised  the  confidence 
of  self-delusion,  but  now  they  be- 
gin to  plead  former  intimacy.  We 
have  eaten,  etc.  More  correctly.  We 
ate  and  drank  .  .  .  thou  didst  teaoft, 
etc.     Many  of  his  hearers  had,  doubt 


822 


LUKI    XTII. 


A.  D.  29. 


27  taught  in  our  streets.  '  But  he  shall  say,  I  tell  yf)U, 
I  know  you  not  whence  ye  are;  Vlepart  from  me,  all 

28  ye  workers  of  iniquity.  'There  shall  be  weeping  and 
gnashing  of  teeth,  "when  ye  shall  see  Abraham,  and 
Isaac,  and  Jacob,  and  all  the  prophets,  in  the  king- 

29  dom  of  God,  and  you  yourselves  thrust  out.  ^  And 
they  shall  come  from  the  east,  and /rom  the  west,  and 
from  the  north,  and /rom  the  south,  and  shall  sit  down 

30  in  the  kingdom  of  God.  ''And,  behold,  there  are  last 
which  shall  be  first,  and  there  are  first  which  shall  be 
last. 


'ver.   25;    Mt.    7 

23 :  25.  41. 
■Ps.6.8;Mt.25.41, 
»  Mt.  8.  12;  13.42; 

24.  51. 
"Mt.  8.  11. 
TGe.  12.  3;  22.18 

28.14;P8.  22.  27; 

Is.  2.  3;  11.  10; 

Mai.  1.  11 ;  Mk. 

13.   27;    Ac.   10. 

45;  11.   18;    14. 

27;  Ro.  15. 9,  etc.; 

Eph.  3.  6. 
»Mt.    19.   30;    20. 

16 ;  Mk.  10.  31. 


less,  eaten  with  him  at  their  houses  and 
elsewhere,  and  perhaps  at  one  of  the 
miraculous  feedings.  But  to  eat  and 
drink  with  any  one  also  expresses  tlie 
idea  of  familiar  intercourse,  companion- 
ship, or  acquaintance.  So  also  his 
having  taught  in  tlieir  streets,  their 
broad  ways  or  thoroughfares,  which  the 
people  frequented,  points  to  the  cities 
and  villages  where  he  had  so  often  been 
attended  with  crowds,  and  also  presents 
the  idea  of  common  and  friendly  inter- 
course. But  notwithstanding  all  this, 
their  qualifications,  being  merely  ex- 
ternal, were  insuflicient.  They  were 
entirely  deficient  in  the  qualifications 
of  the  heart.  They  are,  therefore,  most 
emphatically  turned  away  and  remind- 
ed of  their  true  character,  ver.  27. 

27.  I  tell  you.  Giving  emphasis  to 
the  repetition.  I  tell  you  your  sen- 
tence is  fixed :  you  are  not  of  mine. 
Depart  from  me,  all  ye  workers  of 
iniquity,  ye  whose  daily  business  or 
occupation  is  to  work  in  the  service  of 
ityi righteousness,  Ps.  G  :  8.  On  I  know 
you  not,  etc.,  see  ver.  25. 

28.  Jesus  describes  the  lamentation 
and  remorse  of  those  who  shall  find 
themselves  for  ever  excluded  from  his 
heavenly  kingdom  through  their  own 
procrastination  and  neglect.  There 
and  then.  With  the  idea  of  place  some 
idea  of  time  seems  to  be  implied.  Their 
disappointment  and  misery  are  vividly 
represented  by  their  Aveeping  anil 
gnashing,  grinding  and  grating,  of 
teeth.  More  correctly,  the  weeping 
and  the  gnashing  of  teeth,  referring  to 
something  well  known,  the  misery  of 
♦^he  lost.  When  ye  shall  see  Abra- 
ham, etc.,  the  patriarchs  and  all  the 
prophets  of  succeeding  ages,  in  the 
possession  and  enjoyment  of  the  king- 
dom of  God,  as  it  shall  be  finally 


consummated  above.  Rev.  19  :  6-9.  On 
Abraham  and  prophets  compare  ch.  1  : 
55,  70.  Yourselves  thrust  out,  im- 
plying that  they  attempted  to  enter, 
and  not  only  were  not  able,  but  they 
were  cast  out  "  into  outer  darkness," 
Matt.  S  :  12.  Thus  did  Jesus  teach 
them  that  not  all  the  Jews  should  be 
saved. 

29.  And  not  only  this.  Salvation 
shall  be  extended  to  the  Gentiles. 
From  the  east  and  from  the 
Avest.  From  the  Gentiles,  not  only 
those  near,  but  also  those  most  distant ; 
from  all  parts  of  the  earth,  Isa.  45  :  6 ; 
49  :  6.  Sit  doAvn.  Rather,  recline  at 
table,  according  to  the  custom  of  the 
time  of  reclining  upon  beds  or  couches 
at  their  feasts  or  banquets.  The  bless- 
ings of  the  Messiah's  reign  had  been 
represented  in  prophecy  by  a  feast,  Isa. 
25  :  G.  To  recline  at  table  with  Abra- 
ham, Isaac,  and  Jacob,  the  fathers  of 
the  nation,  was  to  the  Jewish  mind  a 
representation  of  the  highest  honor  and 
the  greatest  happiness.  "  According  to 
Jewish  notions,  splendid  banquets  with 
the  patriarchs  formed  part  of  the  hap- 
piness enjoyed  in  Messiah's  kingdom." 
— Meyer.  Many  Gentiles  shall  be- 
come spiritual  descendants  of  the  fath- 
ers in  faith  (Heb.  11  :  8-10),  partici- 
pators of  the  kingdom  of  God, 
both  below  (Col.  1  :  13)  and  above,  2 
Pet.  1  :  11.     Compare  ch.  14  :  15-24. 

30.  Jesus  repeats  a  proverbial  saying, 
which  he  uttered  on  various  occasions 
with  somewhat  diflerent  applications, 
Jtlatt.  19  :  30;  20  :  16;  Mark  10  :  31. 
The  idea  here  is  that  not  only  shall 
those  who  are  first  in  privileges  at  last 
occupy  a  less  honored  place  than  many 
less  highly  fiivored,  but  that  many  of 
them  shall  be  actually  excluded.  Dod- 
dridge brings  outtlie  idea  in  the  folloW" 


A.  D.  29. 


LUKE  XIII. 


323 


The  Pharisees^  warning  respecting  Herod ;  our  Lord's  reply. 

31  The  same  day  tliere  came  certain  of  the  Pharisees, 
saying  unto  him,  Clet  thee   out,  and  depart  hence : 

32  for  Herod  will  kill  thee.    And  he  said  unto  them.  Go 
ye,  and  tell  that  fox,  Behold,  I  cast  out  devils,  and  I 


ing  paraphrase :  "  And  behold,  this  shall 
be  the  case  not  only  of  a  few,  but  of 
great  numbers,  for  there  are  many  who 
are  now  last  in  point  of  religious  advan- 
tages that  shall  then  be  first  in  honor 
and  happiness ;  and  there  are  many  who 
now  appear  _^rs<  that  shall  then  be  found 
last,  and  on  account  of  their  abused 
privileges  shall  appear  the  most  infa- 
mous and  miserable  of  mankind."  The 
absence  of  the  article  renders  the  prov- 
erb indefinite,  and  makes  it  mean  that 
there  shall  be  those  of  the  first,  not  all 
of  them,  who  shall  be  last,  and  the  re- 
verse. 

31-35.  The  Pharisees  warn  Jesus 
OF  Herod's  Enmity.  His  Eeply. 
Lamentation  over  Jerusalem. 
Luke  alone  records  the  incident  in  vers. 
31-33.  The  lamentation  is  similar  to 
that  in  Matt.  23  :  37-39.  But  so  natu- 
rally does  each  fit  in  its  place  that  the 
conclusion  seems  irresistible  that  Jesus 
repeated  it;  and  this  is  confirmed  by 
the  diversity  of  the  language  in  the 
two.  The  scene  of  this  account  was 
Perea.  The  time  about  the  beginning 
of  February. 

31.  The  same  day,  or  in  that  hour, 
when  Jesus  answered  the  question, 
"Are  there  few  that  are  saved?"  ver. 
23.  Pharisees.  See  on  ch.  5  :  17. 
Get  thee  out,  and  depart  hence, 
with  all  possible  speed.  The  two  verbs 
make  the  advice  emphatic,  giving  the 
idea  of  urgency.  For  Herod,  Anti- 
pas.  See  on  ch.  3:1.  As  Jesus  was  in 
Herod's  dominion,  yet  not  in  Galilee,  he 
must  have  been  in  Perea,  east  of  Jordan. 
Will  kill  thee.  Rather,  wishes  or  de- 
sires to  kill  thee.  Yet  really  it  was  the 
Pharisees  who  desired  to  kill  Jesus,  and 
Herod  to  see  him  (ch.  9  :  7 ;  23  :  8), 
though  just  now  he  may  have  desired 
him  to  depart.  He  had  doubtless  suf- 
fered too  much  in  his  conscience  on 
account  of  beheading  John  the  Baptist 
to  really  desire  to  kill  another  religious 
teacher.  Herod,  however,  agitated  with 
superstitious  fears,  was  probably  anxious 
that  one  whose  fame  was  daily  spreading 


should  quit  his  territory.  He  finds  the 
Pharisees  willing  tools  to  urge  Jesus  to 
quit  a  region  where  his  life  was  com- 
paratively safe  for  one  where  it  would 
be  in  the  greatest  danger.  Some  able 
expositors  suppose  that  this  report  was 
invented  by  the  Pharisees  to  frighten 
Jesus  away  from  Herod's  territory  to 
Judea  and  Jerusalem,  where  they  could 
seize  him  and  destroy  him.  Stier  also 
suggests  that  they  desired  to  see  if  they 
could  awaken  his  fears,  which,  if  they 
did,  would  lower  him  in  the  estimation 
of  the  people  and  raise  the  courage  of 
his  enemies.  But  it  is  not  to  be  sup- 
posed that  Jesus  would  have  sent  a  mes- 
sage to  Herod  if  Herod  was  not  the  in- 
stigator of  the  report,  nor  especially 
would  he  have  styled  him  "that  fox," 
ver.  32.  We  must,  therefore,  with 
Meyer,  Alford,  and  others,  regard  the 
message  as  originating  with  Herod, 
though  the  form  and  manner  of  pre- 
senting it  may  have  been  left  somewhat 
to  the  Pharisees.  It  is  probable  that 
the  latter  put  the  case  as  strong  as  it 
was  allowable,  and  doubtless  also  as- 
sumed the  garb  of  friendship,  as  if 
anxious  for  the  Saviour's  safety. 

32.  The  answer  is  for  the  Pharisees, 
but  the  message  is  for  Herod,  thus 
pointing  to  the  latter  as  the  instigator. 
Go  ye,  the  same  word  as  that  translated 
"  depart "  in  the  preceding  verse.  Thus 
a  contrast  is  presented,  exhibiting  the 
boldness  of  Jesus.  Ye  say.  Go  out 
from  this  region ;  but  I  say,  Go  your- 
selves to  Herod  with  my  message,  while 
I  remain  and  finish  my  work.  Tell 
that  fox,  that  crafty,  sly  fellow.  For 
thirty  years,  as  a  ruler,  Herod  had 
shown  himself  a  crafty  politician.  The 
fox  is  noted  for  subtlety  and  treachery, 
and  is  an  emblem  of  a  cunning,  crafty, 
or  deceitful  person.  Thus  Jesus  at  once 
showed  the  Pharisees  that  he  saw 
through  the  character  and  message  of 
Herod,  and  that  he  feared  neither  them 
nor  him.  Those  who  regard  this  report 
as  a  fabrication  of  the  Pharisees  are 
compelled  to  look  upon  the  epithet /at 


324 


LUKE  XIII. 


A.  D.  29. 


do  cures  to-day  and  to-morrow,  and  tlie  third  day  "I  »John   17.  4,  5; 
33  .shall  be  perfected.     Nevertheless,  ^I  must  walk  to-   j j^h!j|'4^°i'i.^54 : 
day,  and  to-morrow,  and  the   day  following:    for  it      12.  35. 


as  spoken  ironically,  and  as  really  de- 
sisfiied  to  designate  their  own  crafty 
efforts.  A  very  unlikely  supposition. 
While  the  epithet  reveals  Christ's  won- 
derful knowledge  and  lays  open  the 
man  and  the  men  with  whom  he  wa.s 
dealing,  there  w.as  notliing  discourteous 
in  his  message  to  Herod. 

Behold.  In  this  message  to  Herod 
Jesus  intimates  that  he  had  a  fixed 
purpose  to  pursue,  that  he  had  nothing 
to  fear  from  him,  and  tliat  it  was  at  Je- 
rusalem that  his  labors  and  sufferings 
are  to  be  consummated.  I  cast  out 
devils,  demons,  in  your  territory,  etc. 
"  Intentionally  the  Saviour  speaks,  not 
of  his  words,  but  of  his  miraculous 
deeds,  because  these  had  most  strongly 
excited  the  uneasiness  of  Herod,  ch.  9  : 
9." — Van  Oosterzee.  At  the  same 
time  he  implies  that  his  work  was  not 
political,  but  benevolent,  relieving  the 
miseries  of  the  people. 

To-day  and  to-morrow,  and 
the  third  day.  There  is  no  evidence 
whatever  that  this  expression  is  pro- 
verbial. Yet  if  the  notes  of  time  are 
used  rhetorically,  definite  for  indefinite 
short  periods  of  time  (compare  Hos.  C  : 
2),  then  they  may  refer  to  his  present 
Btay  in  Perea,  the  journey  afterward 
through  Galilee  and  Perea  (ch.  17  :  11 ; 
18  :  35),  and  the  final  visit  to  Jerusalem, 
where  he  completed  his  labors  and  suf- 
ferings. Tlie  time,  however,  is  def- 
initely marked,  and  is  held  to  mean 
three  literal  days  by  Meyer,  Alford,  and 
others ;  and  if  so,  then  we  may  have 
here  an  incidental  coincidence  between 
Luke  and  John.  It  was  in  this  locality 
that  Jesus  received  the  tidings  of  Laz- 
arus' death,  after  which  "  he  abode  two 
days ;"  the  tliird  day  he  went  into  Ju- 
dea,  and  on  the  fourth  day  he  would 
arrive  at  Bethany,  where  he  found 
Lazarus  "  four  days  dead,"  John  11  :  G, 
7,  39.  Compare  "author's  Harmony,  ^ 
116. 

I  shall  be  perfected.  Meyer  and 
Eome  others  take  the  verb  in  the  pres- 
ent tense  of  the  middle  voice,  and  trans- 
late, /  end  or  finish  my  work  here — 
that  is,  in  Perea.  While  admitting  that 
»uch  a  construction  may  be  possible,  it 


is  certainly  quite  unexampled  and  im- 
probable. The  most  natural  construc- 
tion is  the  present  passive.  So  Alford, 
Ellicott,  and  others.  It  may  then  be 
translated,  I  am  ended,  finished,  done,  so 
far  as  it  resiiecta  you  and  your  country. 
My  miracles  in  iiour  territory  will  end 
upon  the  third  day.  Or,  perhaps,  bet- 
ter, /  am  consummated,  perfected,  in- 
cluding the  idea  of  his  suffering  and 
death,  which  meaning  is  sustained  by 
the  regular  usage  of  the  word  in  the 
Epistles,  Phil.  3  :  12 ;  2  Cor.  12  :  9 ;  Heb, 
2  :  10  ;  5:9.  The  present  tense  here 
points  to  something  soon  to  be  com- 
menced, and  also  to  be  continued.  So 
that  if  three  literal  days  are  meant,  it 
is  not  necessary  to  sup])ose  the  consum- 
mation to  be  completed  on  that  day.  It 
might  rather  mean  that  after  remain- 
ing two  days  in  Perea  he  would  on  the 
third  day  commence  that  journey  which, 
recommenced  from  Ephraim  (John  11  : 
54),  would  be  the  last  to  .lerusalem  and 
consummated  in  his  death  as  a  sacri- 
fice for  the  sins  of  the  world. 

As  ch.  9  :  51  marks  an  era  in  our 
Lord's  history  in  respect  to  Galilee,  so 
does  this  passage  in  respect  to  Perea 
The  former  points  to  tne  end  of  his 
residence  and  of  his  mighty  workings 
in  Galilee;  the  latter  to  his  departure 
from  Perea,  after  which  we  read  no 
more  of  his  sojourning  there,  nor  of  any 
miracles  performed  there.  After  this 
he  merely  passed  through  Perea,  as  he 
probably  did  through  Samaria  and  a 
portion  of  Galilee  (ch.  17  :  11),  just  pre- 
vious to  his  last  passover  at  Jerusalem. 

33.  Nevertheless,  though  I  have 
nothing  to  fear  from  you,  I  must 
walk,  go  (the  same  verb  translated  de- 
part in  ver.  31  and  go  in  ver.  32),  to- 
day, and  to-morrow,  and  the  day 
following,  attending  to  my  work  and 
advancing  leisurely  toward  the  end  of 
my  journey.  I  must  proceed  in  my 
work,  connecting  these  three  days' 
labor  with  my  departure  from  Perea, 
for  it  is  at  Jerusalem,  that  slaughter- 
city  of  the  prophets,  that  I  must  die. 
Notice  that  the  going  or  journeying  in 
his  work  is  connected  with  all  the  three 
days,  and  that  it  was  necessary  to  go 


>^' 


A..  D.  29. 


LUKE  XIII. 


326 


cannot  be  that  a  prophet  perish  out  of  Jerusalem. 

34  ^O  Jerusalem,  Jerusalem,  which  kill  est  the  prophets, 
and  stonest  them  that  are  sent  unto  thee ;  how  often 
would  I  have  gathered  thy  children  together,  as  a  hen 
doth  gather  her  brood  under  her  wings,  and  'ye  would 

35  not!  Behold,  *'your  house  is  left  unto  you  desolate: 
and  verily  I  say  unto  you,  Ye  shall  not  see  me,  until 
the  time  come  when  ye  shall  say,  "Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord. 


•  comp.  Mt.  23.  37- 
39. 

»Ne.  9.  30. 

fcLe.  26.  31,  32;  Ps. 

69.  25;  Is.   I.  7; 

Jer.  12.  7  ;  22. 5 ; 

Dan.  9.  27;  Mic. 

3.  12. 
•ch.  19.  38;Ps.  118. 

26;    Mt.    21.    9; 

Mk.  11.10;  John 

12.  13. 


(to  Jerusalem  impliedly),  for  only  there 
was  it  that  he  should  suffer. 

For  it  cannot  be,  it  is  not  admis- 
sible or  allowable,  that  a  prophet 
perish  out  of  Jerusalem.  It  was 
at  Jerusalem  where  the  prophets  gen- 
erally had  perished.  John,  who  was 
slain  at  Machserus  in  Perea,  was  an 
exception,  yet  he  did  not  fall  as  a  victim 
of  the  unbelief  of  the  Jews.  Besides, 
the  great  Jewish  council  at  Jerusalem, 
the  Sanhedrim,  was  the  court  to  try  a 
prophet ;  and  according  to  Jewish  law, 
no  one,  even  though  he  were  a  wicked 
man,  could  be  put  to  death  unless  he 
had  first  been  condemned  by  the  San- 
hedrim.— JosEPHUS,  Antiq.  xiv.  9.  ^  3. 
How  was  the  wickedness  of  Jeru.salem 
displayed,  and  how  must  our  Lord's 
words  have  sounded  upon  the  ears  of 
the  Pharisees  who  assumed  the  defence 
of  the  theocracy ! 

34.  This  verse  and  the  next  are  closely 
connected  with  the  preceding,  and  were 
suggested  by,  and  follow  naturally  after, 
the  last  clause  of  verse  33.  Turning 
from  himself  to  that  doomed  city  where 
he  was  soon  to  suffer,  he  utters  a  tender 
lamentation  over  it.  Jerusalem.  The 
repetition  gives  emphasis  to  the  tender- 
ness and  sorrow  with  which  he  uttered 
the  words.  Jerusalem  was  indeed  the 
representative  and  the  personification 
of  the  Jewish  race  and  theocracy  in  its 
then  present  and  past  history.  Kill  est 
the  prophets.  Their  sins,  which  call 
forth  both  lamentation  and  vengeance. 
The  present  tense  is  used  in  vivid  dis- 
course. At  a  single  glance  Jesus  saw 
their  whole  history,  in  which  the  perse- 
cution of  prophets  was  common  and 
often  repeated.  As  a  race  they  were 
the  murderers  of  the  jirophets,  and  the 
utoners  of  the  messengers  of  God. 
How  often  would  I.  As  a  hen  ga- 
thers her  brood  under  her  wings  in  ma- 
ternal love,  and  for  safety  and  protection 
88 


against  birds  of  prey,  or  anythitg  that 
may  injure  them.  Hens  are  novr  very 
common  in  Palestine.  Children.  The 
inhabitants,  the  Jewish  people.  Ye 
would  not.  Their  sins  were  volun- 
tary. They  were  free  moral  agents. 
Freedom  of  the  will  is  in  harmony  with 
God's  sovereignty  and  divine  decrees. 

35.  Your  house.  Your  teiE->le,  left 
by  the  Messiah,  forsaken  by  God,  no 
longer  his  house,  but  yoxwa.  Its  destruc- 
tion and  desolation  are  vividly  spoken 
of  as  present.  Desolate  is  omitted  by 
many  of  the  oldest  manuscripts.  It  is 
forsaken  and  left  to  you  for  a  time.  A 
little  later  (Matt.  23  :  38)  he  announced 
its  destruction.  Compare  Matt.  21  :  13 ; 
2  Chron.  6  :  2;  Ps.  26  :  8.  Some  sup- 
pose that  by  your  house  reference  ia 
made  to  the  city,  their  dwelling-place, 
Ps.  69  :  25.  And  verily  I  say  unto 
yon.  According  to  the  highest  critical 
authorities,  and  I  say  to  you. 

Ye  shall  not  see  me  until.  He 
was  going  to  Bethany,  and  after  the 
raising  of  Lazarus  would  retire  to  Eph- 
raim,  and  would  not  enter  Jerusalem 
until  he  had  performed  his  last  journey 
thither,  and  should  be  acknowledged 
by  the  multitude  as  the  Messiah  by 
their  shouting,  blessed  is  he,  etc.,  ch. 
11)  :  38;  Matt.  21  :  9.  The  language, 
however,  is  not  to  be  limited  to  that 
one  event.  Like  other  prophecies,  it 
rather  points  to  a  series  of  events  ful- 
filling one  prediction.  Compare  ch.  9  : 
27.  The  future  history  of  Jerusalem 
was  vividly  before  his  mind.  He  was 
the  only  salvation  of  the  people,  the 
only  safety  of  the  city  and  temple.  His 
leaving  them  was  their  certain  and 
utter  destruction.  But  while  his  lan- 
guage implied  the  destruction  of  the 
city  and  temple  and  the  scattering  of 
the  Jews,  it  pointed  forward  over  a 
long  period  to  the  general  conversion  of 
the  Jewish  people  in  the  last  days,  when 


326 


LUKE  XIII. 


A.  D,  29. 


their  descendants  should  acknowledge 
him.  Hos.  3:5;  Zech.  12  :  10 ;  Rom. 
11  :  25-28. 

"  Marvellously  has  that  word  been 
fulfilled.  Every  Jewish  pilgrim  who 
enters  Jerusalem  to  this  day  has  a  rent 
made  in  his  dress  and  says,  '  Zion  is 
turned  into  a  desert,  it  lies  in  ruins!' 
Saphir,  the  Jewish  poet  of  Wilna,  ad- 
dressed Dr.  Frankl  thus :  '  Here  all  is 
dust.  After  the  destruction  of  the  city, 
the  whole  earth  blossoms  from  its  ruins ; 
but  here  there  is  no  verdure,  no  blossom, 
only  a  bitter  fruit — sorrow.  Look  for 
no  joy  here,  either  from  men  or  from 
mountains.'  A  wealthy  and  pious  Jew 
came  to  settle  at  Jerusalem  ;  after  two 
years'  stay  he  left  it  with  the  words : 
'  Let  him  who  wishes  to  have  neither 
the  pleasures  of  this  life  nor  those  of  the 
life  to  come  live  at  Jerusalem.' — Dk. 
Fkankl,  Jews  in  the  East,  vol.  ii.,  pp. 
2,  9, 120."— Dr.  Fakrak,  LifeoJ  Christ, 
vol.  ii.,  p.  96. 

Remarks. 

1.  Beware  of  rashly  judging  others, 
vers.  1,  2 ;  Job  4  :  7  ;  Matt.  7:1,2. 

2.  Afflictive  dispensations  of  Provi- 
dence are  not  to  be  interpreted  as  marks 
of  divine  displeasure.  God  sometimes 
comes  out  in  judgment,  but  oftener  in 
mercy,  vera.  1,  2 ;  Heb.  12  :  4-12 ;  Rev. 
3  :  19. 

3.  We  should  improve  the  calamities 
of  life,  and  especially  sudden  deaths. 
Let  them  lead  to  self-examination,  re- 
pentance of  sin,  to  watchfulness  and 
praver,  vers.  3,  5 ;  ch.  21  :  34-36 ;  2  Pet. 
3:  9. 

4.  Repentance  is  a  i)ersonal  duty  and 
necessary  to  salvation,  vers.  3,  5 ;  Acts 
2  :  38;  3  :  19;  17  :  30. 

5.  The  most  fearful  calamities  which 
may  befall  the  wicked  are  only  emblems 
of  what  shall  come  upon  them  if  they 
remain  impenitent,  vers.  1-5;  ch.  11  : 
32 ;  Rev.  21  :  8. 

6.  God  demands  of  us,  not  only  nega- 
tive, but  also  positive  goodness,  vers.  6, 
7  ;  ch.  6  :  43  ;  Phil.  2  :  15. 

7.  God  is  long-suffering  toward  the 
sinners,  and  gives  them  an  opportunity 
to  repent,  vers.  6,  7 ;  Nah.  1:3;  Rom. 
9  :  22 ;  1  Tim.  1  :  16. 

8.  Sinners  but  cumber  the  ground, 
being  not  merely  useless,  but  pernicious 
to  the  world,  ver.  7  ;  Eccl.  9  :  18. 


9.  The  sinner  will  in  due  time,  after 
fair  trial,  be  cut  down,  vers.  8,  9 ;  Prov. 
29  :  1 ;  Amos  4  :  12. 

10.  It  is  because  of  Christ,  the  Inter- 
cessor, that  sinners  are  not  at  once  de- 
stroyed, vers.  8,  9 ;  Job  33  :  24 ;  Heb. 
7  :  25. 

11.  Let  none  abuse  God's  mercy  by 
presuming  on  the  future,  but  improve 
liresent  opportunities  and  be  in  con- 
stant readiness  for  death,  vers.  7-9 ; 
Hos.  10  :  12 ;  Rom.  2  :  4. 

12.  In  the  healing  of  the  infirm 
woman  we  have  an  illustration  of  the 
sovereign  grace  and  mercy  of  Christ  in 
the  salvation  of  the  sinner,  vers.  10-13 ; 
2  Cor.  5  :  19. 

13.  We  also  have  an  illustration  of 
his  treatment  of  his  weak  and  afflicted 
followers,  vers.  10-13 ;  Ps.  146  :  8 ;  27  : 
14. 

14.  Many  are  opposed  to  actual  good, 
because  it  is  not  done  in  their  way  or 
according  to  their  views,  ver.  14 ;  Prov. 
12  :  15;  21  :  2;  Gal.  2  :  4,  12-14. 

15.  Work  for  Christ  has  often  been 
opposed  under  the  garb  and  sanctity  of 
religion.  Thus  revivals,  missions,  and 
Sunday-schools  are  sometimes  opposed 
from  a  professed  regard  for  religion, 
ver.  14. 

16.  Doing  good,  visiting  the  sick,  and 
deeds  of  love  and  mercy  are  proper  on 
the  Sabbath,  vers.  15, 16 ;  Matt.  12 : 3-12. 

17.  If  arguments  for  Christianity  or 
for  any  Christian  doctrine  or  practice 
do  not  convert,  they  may  at  least  put 
to  silence,  our  adversaries.  All  the  ad 
versaries  of  our  Redeemer  will  be  put 
to  shame  and  confounded  at  last,  ver. 
17;  Dan.  12  :  2;  Rom.  3  :  19. 

18.  The  triumph  of  Christ  and  his 
cause  brings  joy  to  his  people  and  to 
those  who  seek  him,  ver.  17 ;  ch.  15  : 
32 ;  Ps.  86  :  12,  13. 

19.  The  word  of  God  is  a  living  seed, 
not  returning  unto  him  void,  vers,  18, 
19 ;  Isa.  55  :  11 ;  John  6  :  63. 

20.  In  the  work  of  the  Lord  we  should 
not  despise  the  day  of  small  things,  but 
rather  expect  great  endings  from  small 
beginnings,  vers.  18, 19 ;  Isa.  41  :  14-16 ; 
51  :  1-4 ;  60  :  22. 

21.  Christianity  has  a  hidden  power 
in  renewing  and  transforming  the  cha- 
racter and  lives  of  men  and  the  state 
and  condition  of  the  world,  vers.  20, 
21 ;  Ps.  119  :  11 ;  Dan.  2  :  44,  45 ;  Mark 
4  :  26-29 ;  2  Cor.  3  :  18 ;  1  Pet.  1  :  3,  4. 


1.  D.  30. 


LUKE  XIV. 


327 


22.  The  parables  of  the  mustard  and 
the  leaven  find  illustration  in  the  past 
history  of  Christianity,  and  give  en- 
couragement for  the  future,  vers.  18-21 ; 
Horn.  10  :  18. 

23.  Jesus  ever  kept  in  view  the  great 
object  of  his  mission ;  so  should  we  all 
imitate  his  fidelity  and  courage,  ver. 
22;  ch.  2  :  49;  1  Cor.  11  :  1;  1  Pet.  2  : 
21. 

24.  Learn  from  Jesus  to  give  a  prac- 
tical turn  to  speculative  questions,  vers. 
23,  24 ;  John  21  :  21,  22  ;  Acts  1  :  6,  7. 

25.  There  are  great  difficulties  in  the 
way  to  heaven,  ver.  24 ;  Heb.  4:1;  1 
Pet.  4  :  18. 

These  difficulties  arise— first,  from  our 
natural  state.  We  are  ignorant  of  the 
way  to  heaven,  and  often  unconsciously 
ignorant,  Eph.  4  :  IS.  There  is  also 
pride,  prejudice,  unbelief,  and  distrust 
of  God.  Then  thei"e  is  an  aversion 
fi-om  good  and  a  propensity  to  evil — a 
loving  dai'kness  rather  than  light,  Heb. 
3  :  19;  John  3  :  19.  Second,  from  the 
nature  of  religion.  It  is  spiritual,  and 
demands  self-denial  and  the  forsaking 
of  all  for  Christ.  The  gate  is  narrow, 
for  sin  must  be  renounced  and  forsaken; 
the  love  of  the  world  must  be  left  be- 
hind, 1  John  2  :  15,  16.  Third,  from  the 
opposition  of  spiritual  enemies,  Satan, 
and  the  world,  Eph.  6  :  12. 

26.  These  difficulties  can  only  be  over- 
come by  faith  in  Christ  and  whole-heart- 
ed effiDrt,  ver.  24;  Phil.  2  :  12;  Col.  4  : 
12;  1  Tim.  6  :  12;  1  John  5  :  4.  Christ 
says,  "I  am  the  door"  (John  10  :  9); 
"  I  am  the  way,"  John  14  :  6. 

27.  Improve  the  present;  if  we  delay, 
the  door  may  be  shut,  vers.  24-27 ;  ch. 
16  :  24,  28 ;  Matt.  25  :  10. 

28.  Let  us  beware  of  trusting  in  out- 
ward privileges  and  an  outward  profes- 
sion, vers.  25-28 ;  Jer.  7:4-7;  Rom.  9  : 
32 ;  Heb.  12  :  14. 

29.  There  will  be  a  thorough  and 
fin-al  separation  between  the  righteous 
»nd  the  wicked.  Let  this  lead  us  to 
choose  the  path  of  righteousness  and 
turn  from  the  way  of  transgression, 
vers.  27,  29 ;  Prov.  1  :  24 ;  Matt.  25  :  41 ; 
Gen.  49  :  6. 

30.  Religion  is  the  first  thing  and 
most  important  to  be  attended  to,  vers. 
23-29;  ch.  12  :  31. 

31.  As  we  are  among  the  first  in  re- 
spect to  our  privileges,  let  us  see  to  it 
'Jiat  we  are  not  last  in  our  improvement 


of  them  and  in  our  reward,  ver.  30; 
Matt.  8  :  10. 

32.  Christians  and  Christ's  cause  arp 
opposed  by  crafty  and  cunning  foes 
ver.  31 ;  Prov.  26  :  25 ;  Eph.  4  :  14. 

33.  Christians  are  safe  in  the  hands 
of  God ;  wicked  men  can  do  nothing 
against  them  excej)t  what  he  shall  per- 
mit, vers.  31,  32;  John  7  :  30;  8  :  20. 

34.  We  should  do  our  duty  fearlessly, 
and  not  be  deterred  by  the  threatenings 
of  enemies  or  the  misgivings  of  timid 
friends,  vers.  32,  33;  ch.  12  :  50;  Dan. 
3  :  IS;  Acts  21  :  13;  25  :  11. 

35.  How  consistent  and  beautiful  the 
example  of  Christ  I  vers.  31-33 ;  John  4 : 
34;  17  :4;  Heb.  10  :  14;  12  :  2. 

36.  How  great  the  guilt  and  danger 
of  resisting  the  invitations  of  so  tender 
and  compassionate  a  Saviour !  vers.  34, 
36;  Ezek.  33  :  11;  Isa.  5:4;  John 
5  :40. 

37.  Let  us  welcome  Jesus  to  our 
hearts;  then  shall  we  welcome  him  in 
his  second  coming,  vers.  34,  35  ;  Tit.  2  : 
13 ;  1  Thess.  4  :  15;  Rev.  22  :  20. 


CHAPTER    XIV. 

In  a  connected  narrative  Luke  pro- 
ceeds to  relate  a  miracle  which  Jesus 
wrought  upon  the  Sabbath  in  the  house 
of  a  chief  Pharisee,  and  his  vindication 
of  the  act  (vers.  1-6) ;  he  rebukes  a  love 
of  distinction  in  the  guests,  and  teaches 
his  host  what  is  true  hosi^itality,  7-14. 
One  of  the  guests  makes  a  i^ious  reflec- 
tion (15),  which  leads  Jesus  to  utter  the 
parable  of  "  The  Great  Supper,"  show- 
ing how  the  invitations  of  the  gospel 
would  be  received,  16-24.  He  then  an- 
nounces to  the  multitudes  which  follow 
him  the  terms  of  discipleship  and  the 
necessity  of  counting  the  cost,  25-35. 

1-24.  Jesus  Dines  with  a  Chief 
Pharisee  on  the  Sabbath  ;  Heals 
A  Dropsical  Man.  Parable  of 
the  Great  Supper.  Recorded  only 
by  Luke.  We  may  suppose  that  this 
occurred  on  one  of  the  two  days  that 
Jesus  remained  in  Perea,  according  to 
the  most  natural  interpretation  of  ch. 
13  :  32,  33.  Perhaps  this  was  the  "to- 
morrow "  of  that  jjassage,  and  that  the 
day  following  he  continued  his  journey, 
crossing  the  Jordan,  and  on  the  fourth 
day  reached  Betliany.  This  is  the  fifth 
and  last  case  of  healing  on  the  Sabbath 


328 


LUKE  XIV. 


A.  D.  30. 


In  a  Pharisee^s  house  Jesus  heals  on  the  sabbath  and 

addresses  the  guests. 

XIV.     AND  it  came  to  pass,  as  he  went  into  the  house 

of  one  of  the  chief  Pliarisees  to  eat  bread  on  the  sab- 

2  bath  day,  that  they  watched  him.    And,  behold,  there 

was  a  certain  man  before  him  which  had  the  dropsy. 


-fccrdeil  by  the  evangelists.  The 
)thors  were  the  healing  at  Bethesda 
iJoliii  5  :  10),  healing  of  the  withered 
hand  (Luke  6  :  6-11),  of  the  blind 
iiuui  at  Siloam  (John  9  :  14),  and  of 
the  infirm  woman,  Luke  13  :  10-13. 

1.  One  of  the  chief  Pharisees, 
one  of  the  rulers  or  chief  men  of  the 
I'karisees.  This  seems  to  he  the  ijene- 
ral  title,  implying  some  leadership  or 
pre-eminence  in  the  sect.  The  Pharisees 
had  no  official  rulers  of  their  sect. 
They  had,  however,  their  own  leaders, 
who  were  of  great  influence,  such  as 
Hillel,  Schammai,  Gamaliel,  Nicodc- 
mus,  and  others.  This  man  seems  to 
have  obtained  some  such  leadership  in 
his  sect.  He  may,  of  course,  have  been 
ruler  of  a  synagogue  and  member  of  the 
Sanhedrim,  but  the  title  does  not  limit 
to  either  or  definitely  specify  either. 

To  eat  bread  on  the  Sabbath. 
To  take  a  meal,  etc.  It  would  appear 
from  the  rabbinical  writings  that  the 
Jews  generally  spread  better  tables  on 
the  Sabbath  than  on  other  days,  and 
that  they  frequently  made  feasts  on 
that  day,  Neh.  8  :  9-12.  No  cooking 
was  done  on  the  Sabbath  (Ex.  16  :  23) ; 
but  these  feasts  must  have  necessitated 
considerable  labor,  which  shows  how 
inconsistent  were  the  Pharisees  in  re- 
gard to  Sabbath  observance.  Others 
were  at  this  time  bidden  beside  Jesus 
(ver.  7),  though  we  need  not  suppose 
a  large  public  banquet.  It  was  quite 
likely  a  social  family  meal,  at  which  a 
number  of  friends  were  invited,  ver.  12. 
The  occasion,  doubtless,  suggested  our 
Lord's  conversation  and  parables;  it 
was  not  a  "  wedding  "  (ver.  8),  nor  a 
"  great  supper,"  ver.  16.  Neither  does 
the  narrative  demand  that  we  apjjly  to 
it  even  the  name  of  "  feast,"  ver.  13. 
They,  the  Pliarisees.  Emphatic  in 
the  original.  Watched  him.  Some 
suppose  that  Jesus  was  invited  from  a 
treacherous  design.  Such  a  supposition, 
however,  is  unnecessary.  It  was  cus- 
tomary lor  miin  in  position  to  invite  to 


their  table  those  who  were  religious 
teachers,  and  especially  strangers.  Yet 
it  was  but  in  keeping  with  the  conduct 
of  the  Pharisees  that  they  watched  him 
in  order  that  they  might  accuse  him. 

It  is  one  of  the  peculiarities  of  Luke 
to  show  us  Jesus  at  the  social  table,  thus 
beautifully  presenting  his  humanity, 
ch.  7  :  36;  10  :  40;  11  :  37;  19  :5.  How 
Jesus  im])roved  his  visit  is  seen  by 
what  follows.  He  performs  a  miracle 
with  a  vindication  of  the  act  (vers. 
2-6);  addresses  the  guests  (7-10) ;  then 
the  host  (11-14);  and  finally  all,  vers. 
15-24.  "  Those  wlio  cannot,  like  Christ, 
render  a  Sabbath  social  gathering  a 
profitable  occasion  might  better  absent 
themselves."  As  the  world  is  watching, 
Christians  should  be  most  careful. 

2.  And  behold  introduces  some- 
thing extraordinary  or  unexpected,  the 
presence  of  a  dropsical  man.  He  was 
not  a  guest,  ver.  4.  He  appears  to  have 
come  in  or  to  have  been  there  while 
the  guests  were  assembling,  ver.  7. 
When  or  how  he  came  there  is  not 
recorded.  That  he  had  faith  at  the 
time  of  the  cure  is  probable;  and  it 
may  be  that  his  faith  in  Christ's  power, 
or  perhaps  the  faith  of  his  friends, 
induced  him  to  come  or  be  carried  into 
a  position  before  Jesus,  where  he 
could  not  fail  to  be  noticed.  It  hardly 
seems  that  the  Pharisees  had  purposely 
placed  him  there  in  order  to  entrap 
Jesus.  There  is  nothing  in  the  narra- 
tive that  implies  it;  and  had  they  done 
it,  we  might  have  expected  some  re- 
buke from  our  Lord  similar  to  ch.  11  : 
40;  13  :  15.  "He  stood  there,  but 
dared  not  ask  a  cure  because  of  the 
Sabbath  and  the  Pharisees,  but  simpjy 
showed  himself  that  Jesus  might  see 
and  pity  him." 

Dropsy,  an  unnatural  accumulation 
of  water  in  various  parts  of  the  body, 
verj'  distressing  and  accompanied  by  a 
burning  thirst.  As  it  is  often  incurable 
it  may  be  presumed  that  this  man  de 
spaired  of  help  from  any  other  source. 


A..  D.  30. 


LUKE  XIV. 


329 


3  Aud  Jesus  answering  spake  unto  the  lawyers  and 

Pharisees,  saying,  "^  Is  it  lawful  to  heal  on  the  sabbath  *  Ps.  37.  32 ;  ^Ib.  29 

4  day?    And  they  licld  their  peace.     And  he  took  Am,  iVie ; iit!  12. lo- 

5  and  healed  him,  and  let  him  go ;  and  answered  them,  Mk.  3'.  4. 
saying, '  Which  of  you  shall  have  an  ass  or  an  ox  fallen  *  Ex.  23.  5 ;  Deu. 
into  a  pit,  and  will  not  straightway  pull  him  out  on 


3.  Answering.  According  to  a 
common  use  of  this  word  in  Scripture 
(ch.  5  :  22;  7  :  40 ;  Matt.  11  :  25),  it  in- 
troduces and  indicates  a  response  to 
what  were  and  would  be  the  feelings 
of  the  Pharisees  in  regard  to  working  a 
miracle  on  the  Sabbath,  ch.  13  :  14. 
The  lawyers  and  Pharisees.  See 
on  ch.  5  :  17  and  7  :  30.  The  union  of 
lawyers  and  Pharisees  under  one  article 
seems  to  indicate  that  the  latter  are 
here  mentioned  in  a  somewhat  profes- 
sional sense.  The  former  were  skilled 
in  and  expounders  of  the  law  ;  the  lat- 
ter, both  from  their  professions  and  from 
their  close  observance  of  the  law,  were 
regarded  as  well  versed  in  it,  and  their 
opinion  had  great  weight.  Hence  Je- 
sus addressed  them  both  as  those  who 
could  answer  questions  on  the  law,  and 
the  latter  not  so  much  as  of  the  sect 
of  the  Pharisees  as  recognized  and 
professed  interpreters  and  observers  of 
the  law.  These  lawyers  were  very 
pro}>ably  of  the  Pharisaic  sect. 

Is  it  lawful?  etc.  May  one  f  Is  it 
permitted?  Is  it  right  f  etc.  Compare 
almost  the  same  question  in  ch.  6  :  9. 
What  wisdom  does  Jesus  show  in  his 
questions  !  If  they  had  answered  Yes, 
it  would  have  been  sanctioning  this 
miracle  and  Jesus  as  a  prophet;  but 
to  have  answered  No  would  have  showed 
inconsistency  and  a  want  of  love,  and 
might  put  them  in  an  luifavorable  light 
among  the  people. 

4.  They  therefore  prefer  silence,  and 
held  their  peace.  They  doubtless 
expected  that  the  miracle  would,  in 
any  event,  be  performed.  This  they 
could  use  against  him  at  the  proper 
time,  but  they  wished  to  save  their  in- 
fluence. As  they  are  silent,  he  without 
further  remark  heals  the  man  and  lets 
him  go.  Thus  does  he  spare  those  with 
whom  he  reclines  at  table  till  after  the 
departure  of  the  man,  and  then  he  vin- 
dicates the  act,  which  he  knows  they 
silently  condemn.  In  this  matter  their 
silence  showed  their  disapproval,  and 


not  to  approve,  was  an  implied  condem- 
nation. 

He  took  him,  laid  hold  of  him. 
Thus,  as  in  so  many  of  his  miracles, 
there  was  the  outward  contact  both  for 
the  good  of  those  who  saw  and  for  in- 
creasing or  confirming  the  faith  of  the 
man  himself.  Let  him  go.  He  there- 
fore was  not  a  guest,  but  was  doubtless 
there  that  he  might  be  healed.  What 
a  contrast  between  the  heartless  silence 
of  these  lawyers  and  Pharisees  and  the 
compassionate  and  jirompt  action  of 
Jesus ! 

5.  Answered  them,  their  thoughts, 
as  in  ver.  3.  According  to  several  of 
the  oldest  manuscripts  and  the  Bible 
Union  version,  this  should  read,  and 
to  them  he  said.  Which  of  you,  etc., 
a  pointed  question,  which  was  really  an 
appeal  to  and  an  argument  from  their 
own  practice,  showing  that  it  was  law- 
ful to  heal  upon  the  Sabbath.  There 
was  not  a  man  among  them  that  would 
not  on  the  Sabbath  lay  hold  and  lift 
out  an  ass  or  an  ox  from  a  pit,  a  well  or 
cistern  dug  in  the  earth  for  the  j^roviding 
of  water.  Wells  were  often  large 
enough  for  oxen  or  asses  to  fall  into. 
Thus,  Jacob's  well  at  Shechem  is  nine 
feet  in  diameter,  and  the  largest  well  at 
Beersheba  is  twelve  feet.  Instead  of 
an  ass,  the  majority  of  the  oldest 
manuscripts  read  a  son.  Internal 
grounds,  such  as  the  association  of  a 
son  and  an  ox  together,  and  the  bring- 
ing in  a  disturbing  and  weakening  ele- 
ment into  an  argument  from  the  less  to 
the  greater,  are  against  this  reading. 
Yet  if  it  be  preferred,  then  it  is  as 
though  he  said,  You  put  forth  effort 
on  the  Sabbath  to  save  your  own  ;  why, 
then,  are  ye  not  willing  to  make  efforts 
to  save  others,  and  why  find  fault  with 
me  ?  Or  the  passage  may  be  read  cli- 
mactically :  Who  is  there  of  you  whose 
son,  or  even  tvhose  ass.  shall  fall  into  a 
pit  ?  etc.  Straightway,  at  once,  with- 
out hesitation.  Pull  him  out,  re- 
quiring the   united    effort    of  several 


830 


LUKE  XIV. 


A.  D.  30. 


6  the  sabbatli  day?    'And  they  could  not  answer  him   'Ac.  6.  lo. 
again  to  these  things. 

7  And  he  put  forth  a  parable  to  those  which  were 
bidden,  ^when  he  marked  how  they  chose  out  the   'Mt.  23. 6. 

8  chief  rooms;  saying  unto  them,  When  thou  art  bid- 
den of  any  man  to  a  wedding,  sit  not  down  in  the 
highest  room ;  lest  a  more  honorable  man  than  thou 

9  be  bidden  of  him ;  and  he  that  bade  thee  and  him 
come  and  say  to  thee.  Give  this  man  place;  ''and 

1 C  thou  begin  with  shame  to  take  the  lowest  room.  '  But 
when  thou  art  bidden,  go  and  sit  down  in  the  lowest 
room ;  that  when  he  that  bade  thee  cometh,  he  may 


•>  Pro.  11.  2. 
'  Pro.  25.  6,  7. 


persons.  Jesus  simply  asks  the  ques- 
tion ;  the  inference  is  obvious.  If  you 
do  as  much  as  this  on  the  Sabbath, 
surely  you  cannot  consistently  condemn 
me.  Nay,  rather,  you  must  approve 
of  what  I  have  done.  Compare  cli. 
13  :  15,  16;  Matt.  12  :  11,  12. 

6.  And  they  could  not,  etc.  To 
the  question  in  verse  3  the  lawyers  and 
Pharisees  would  not  answer,  but  to  that 
in  the  preceding  verse  they  could  not 
reply.  Answer  him  again,  or  an- 
swer him  back  in  respect  to  these  things. 
The  meaning  is,  They  were  confounded ; 
they  could  neither  contradict  nor  meet 
Christ's  reasoning.  Yet  they  had  not 
the  candor  to  admit  the  truth.  Ilim  is 
wanting  in  some  of  the  oldest  manu- 
scripts ;  the  authority  against  it  is, 
however,  not  decisive. 

7-11.  In  parabolic  language  Jesus 
teaches  the  guests  how  to  conduct  them- 
selves at  a  feast  and  attain  true  exalta- 
tion. 

7.  He  put  forth  a  parable. 
Rather,  he  spoke  a  parable,  uttered  a 
comparison  containing  grave  advice, 
derived  from  human  life  and  experience. 
See  on  ch.  8  :  4.  In  connection  with 
jtarabolic  language  Jesus  makes  the  ap- 
plication as  he  goes  along.  When  he 
marked,  observed.  They  watch  him 
(ver.  1),  and  he  notices  them — they  to 
do  him  injury,  he  to  do  them  good. 
How  they  chose  out.  How  they 
were  then  choosing.  From  this  and 
what  follows  we  learn  that  it  was  cus- 
toiuary  for  guests  to  choose  their  re- 
spective places  at  table.  Chief  rooms, 
chief  or  first  reclining -places  at  table, 
the  middle  place  in  each  couch,  which 
was  the  most  honorable.  Or  according 
*-o  others,  the  couches  were  ordinarily 


arranged  on  three  sides  of  a  square,  the 
fourth  being  left  open  for  the  servants 
to  wait  on  the  table.  The  couch  on  the 
right  was  called  the  highest,  the  others 
respectively  the  middle  and  lowest 
couch.  From  this  verse  we  may  infer 
that  there  were  quite  a  number  of 
guests,  and  doubtless  a  number  of 
couches.  Without  doubt  Jesus  chose 
for  himself  a  humble  place. 

8.  Thou.  Though  Jesus  speaks  to 
all  of  the  guests  present,  yet  he  makes 
his  words  direct,  emphatic,  and  person- 
al to  each  one  by  the  use  of  the  singular 
number.  Of  any  man,  by  any  one, 
whoever  he  may  be,  whether  an  intimate 
friend  or  a  comparative  stranger.  A 
wedding.  Thus  by  not  naming  a 
feast  or  a  social  meal  Jesus  delicately 
avoids  needless  personality.  Sit  not 
down  in,  recline  not,  according  to  their 
custom  at  meals,  in  the  first  place  at 
table,  the  position  of  the  principal  and 
most  honored  guest.  A  more  honor- 
able man.  A  person  of  more  conse- 
quence, and  held  in  higher  esteem. 

9.  Him,  the  more  honorable  one. 
Give,  etc.  Notice  the  host  does  not 
address  him  as  "  Friend,"  as  the  one  in 
ver.  10.  Jews  often  quarrelled  about 
the  honors  and  chief  places  at  feasts. 
The  phrase  then  used  would  be,  "  Give 
this  man  place."  Thou  begin,  vividly 
presenting  the  reluctant  beginning,  with 
feelings  of  shame  to  take,  not  a  mere 
lower,  but  the  lowest,  place  of  all. 

10.  Go  readily  and  recline  in  th« 
lowest  place.  This  is  to  be  done  without 
any  mock  humility.  That  when,  etc., 
expresses  not  the  mere  result,  but  rather 
the  purpose.  Conduct  thyself  humbly, 
in  order  that  thou  mayest  be  exalted 
when  the  proper  time  comes.   A  proper 


A.  D.  30. 


LUKE  XIV. 


831 


11 


12 


say  unto  thee,  Friei-d,  go  up  higher:  then  shalt  thou 
have  worship  in  the  presence  of  them  that  sit  at  meat 
with  thee.  ■*  P'or  Avhosoever  exalteth  himself  shall  be 
abased ;  and  he  that  humbleth  himself  shall  be  ex- 
alted. 

Then  said  he  also  to  him  that  bade  him,  When 
thou  makest  a  dinner  or  a  supper,  call  not  thy  friends, 
nor  thy  brethren,  neither  thy  kinsmen,  nor  thy  rich 
neighbors;  lest  they  also  bid  thee  again,  ''and  a  rec- 


>  ch.  18. 14 ;  Job  2% 
29;  Ps.  18.  27; 
Pro.  29.  23;  Mt 
23.  12;  Jam.  4 
6  ;  1  Pet.  5.  5. 


k  ch.  6.  32-36. 


desire  for  respect  and  honor  is  lawful 
and  right.  Friend.  An  affectionate 
appellation.  Go  up  higher.  Notice, 
lie  does   not  say  the  highest  or  first 

Elace,  but  to  a  more  honorable  place, 
eing  thankful  for  whatever  attention 
or  honor  the  host  may  bestow.  Then 
introduces  the  result  or  consequence  of 
the  act.  Worship,  rather,  honor. 
When  our  common  version  was  made, 
the  word  worship  was  uot  restricted  as 
now ;  it  was  applicable  to  men  as  well 
as  to  God ;  and  when  referring  to  men, 
it  meant  to  honor,  to  treat  with  civil 
reverence.  Compare  Matt.  2:2;  18: 
26  ;  Mark  15  :  19. 

11.  For  introduces  the  reason  for 
such  results  as  those  he  had  just  stated. 
It  is  ui3on  the  principle  by  which  ex- 
altation or  abasement  is  ensured.  And 
this  principle  is  applicable  alike  in  the 
affairs  of  men  and  in  the  kingdom  of 
God.  Jesus  doubtless  intended  to  direct 
their  minds,  uot  merely  to  abasement 
and  exaltation  among  men,  but  also, 
in  a  higher,spiritual  sense,  in  his  king- 
dom and  before  God.  Exalteth  him- 
self. Like  the  scribes  and  Pharisees. 
Shall  be  abased.  lu  Christ's  king- 
dom and  by  the  divine  condemnation. 
Humbleth  himself.  Before  God  and 
as  a  servant  of  his  brethren.  Ex- 
alted. By  the  divine  favor  and  the 
honor  that  comes  from  God.  Some- 
what similar  to  this  is  Ezek.  21  :  26, 
"  Exalt  him  that  is  low,  and  abase  him 
that  is  high ;"  and  the  rabbinical  senti- 
ment, "  My  abasement  is  my  exaltation, 
and  my  exaltation  my  abasement." 
This  favorite  maxim,  which  Jesus  an- 
nounced on  this  and  several  other  oc- 
'jasions  (ch.  18  :  14;  Matt.  23  :  12),  is, 
towever,  superior  to  all  similar  ones 
as  a  universal  principle  of  God's  govern- 
ment, and  as  embracing  man's  agency 
in  "lis  exaltation  or  abasement :  "  Shall 
e  ^It  himself;  shall  humble  himself," 
I   »v.   16  :  18.    As   an  illustration   of 


self-exaltation  see  Isa.  14  :  13-15;  ot 
self-humiliation,  see  Phil.  2  :  5-11. 

12-14.  Jesus  addresses  the  host,  warns 
him  against  making  a  feast  to  obtain  the 
favor  of  men,  and  teaches  him  what  ia 
true  hospitality.  The  language  is  some- 
what parabolic,  as  in  the  preceding  dis- 
course to  the  guests.  It  may  be  sfyled 
an  applied  parable ;  in  it  Jesus  but 
carries  out  and  applies  the  principle 
which  he  had  laid  down  for  the  guests. 
As  they  should  show  their  humility  in 
selecting  the  lowest  places,  so  the  host 
should  show  his  condescending  and 
humble  love  by  inviting  the  poorest. 

12.  Then  said  he  also.  Jesus 
thus  rebukes  the  selfish  and  heartless 
courtesies  of  the  day,  as  exhibited  in 
ostentatious  feasts,  where  friends  and 
kin,  the  grand  and  rich,  were  invited, 
their  favor  courted  for  selfish  ends  and 
to  get  a  return.  He  may  have  noticed 
something  of  this  spirit  in  his  host  and 
in  the  kind  of  guests  invited.  Yet  it 
is  not  necessary  to  regard  our  Lord's 
words  as  especially  personal  to  his  host. 
Of  the  poor  present  Jesus  himself  was 
one,  and  perhaps  also  the  person  who 
made  the  exclamation  in  ver.  15. 

When  thou  makest,  etc.  If  you 
would  improve  what  you  have  to  the 
best  advantage  and  attain  true  exalta- 
tion and  the  highest  reward,  spend  it, 
not  in  luxury  and  magnificent  display, 
but  in  charity.  A  dinner,  taken 
about  the  middle  of  the  day,  or  a 
supper,  the  principal  meal,  late  in 
the  afternoon  or  early  in  the  evening. 
Bengel  remarks  that  as  the  supper  is 
alone  usually  mentioned,  this  may  have 
been  dinner.  Both  words  here,  how- 
ever, are  taken  in  the  sense  of  a  special 
entertainmeut.  Call  not.  The  verb 
here  used  means  to  speak  out  loudly  oi 
clearly,  with  reference,  perhaps,  to  the 
loud  and  pompous  summons  with 
which  the  great  were  invited  to  feasti 
Lest  they   also  bid    thee   again^ 


382 


LUKE  XIV. 


A.  D.  30. 


13  ompense  be  made  thee.  But  when  thou  makest  a 
feast,  call  '  the  poor,  the  maimed,  the  lame,  the  blind : 

14  and  thou  shalt  be  blessed;  for  they  cannot  recom- 
pense thee:  ™for  thou  shalt  be  recompensed  at  °  the 
resurrection  of  the  just. 

Parable  of  the  great  supper. 

15  And  when  one  of  them  that  sat  at  meat  with  him 


'Deu.  14.  29;  16. 

11;  2  Sam.  6. 19; 

Ne.  8. 10,  12;  Job 

29.    13;   Pro.  14. 

31;  Is.  58.  7,  10; 

Ro.  12.  13. 
»  Pro.  19.  7  ;  Mt .  10. 

41,  42. 
"ch.    20.    35,     3fi; 

John  5.  29  ;  Ac. 

24. 15;lThes.  4. 

16 ;  Eev.  20.  4-6. 


etc.,  and  so  pay  you  back,  and  thus 
jrou  get  your  reward  in  this  world  and 
in  mere  temporal  things.  You  thus 
really  do  no  favor  to  others,  but  merely 
put  them  under  obligation  to  do  the 
same  to  you,  and  at  the  same  time  you 
foster  the  habit  of  high  living  at  great 
expense  of  time  and  money.  Recom- 
pense, requital,  a  giving  back  of 
favors  or  things  received.  Neighbor. 
See  on  ch.  10  :  29.  Jesus  does  not 
mean  to  forbid  the  common  courtesies 
of  life;  these  are  really  presupposed. 
The  idea  is,  call  not  only  thy  friends, 
but  also  and  especially,  etc.  "  It  has 
been  well  remarked  that  the  intercourse 
and  civilities  of  social  life  Sivaong  friends 
and  neighbors  are  here  presupposed 
(inasmuch  as  for  them  there  takes  place 
a  recompense,  and  they  are  struck  off 
the  list  by  this  means),  with  this 
caution,  that  our  means  are  not  to  be 
sumptuoxidy  laid  out  upon  (fievi,  Init 
upon  sometJtinr)  far  better,  the  providing 
for  the  poor  and  maimed  and  lame  and 
blind." — Alfokd.  "  Christ  did  not 
intend  to  dissuade  us  from  anything 
courteous,  but  merely  to  show  that  acts 
of  civility  which  are  customary  among 
men  are  no  proof  whatever  of  charity." 
—  Calvin. 

13.  When  thou  makest  a  feast, 
a  reception,  an  entertainment,  the  same 
word  as  that  used  in  ch.  5  :  29.  Some 
suppose  that  a  religious  feast  is  here 
meant,  as  that  of  weeks  (the  feast  of 
the  second  sort  of  first-fruits),  of  which, 
according  to  the  Mosaic  law  (Deut.  16  : 
11-14),  servants,  widows,  orphans,  and 
Levitea  were  to  be  made  free  i^artakers. 
This  may  serve  to  illustrate,  but  the 
word  should  not  be  limited  to  any  one 
kind  of  entertainment.  Compare  Neh. 
8  :  10.  Call,  not  the  loud  and  formal 
call  of  ver.  12,  but  the  more  quiet  invi- 
tation which  becomes  an  unostentatious 
and  humble  spirit.  The  maimed, 
the  crippled,  deprived  of  some  member 


of  the  body,  or  of  the  use  of  it.  "  Our 
Lord  was  introducing  by  this  the  method 
of  his  grace  in  the  gospel,  which  so  en- 
courages humility  and  scorns  pride." — 
Jacobus.  So  Jesus,  in  ch.  6  :  35,  ex- 
horts to  "  do  good  and  lend,  hoping  for 
nothing  in  return,"  though  our  "  reward 
shall  be  great,"  and  we  shall  be  "sons 
of  the  Highest." 

14.  And,  as  a  result,  thou  shalt  be 
blessed,  haj^py.  Happy  shalt  thou  be, 
Bible  Union  version.  On  the  word  here 
translated  blessed,  see  on  ch.  6:20.  For, 
because  of  the  fact  that  they  cannot, 
have  not  the  means  to,  recompense 
thee.  Thou  shalt  be  happy  in  that 
very  fact  that  they  are  incapable  of 
returning  the  favor.  For  thou  shalt 
be,  etc.  For  introduces  the  reason  of 
their  happy  condition  and  destiny. 

The  resurrection  of  the  just,  or 
the  ri<jhteous.  Some  regard  this  as  des- 
ignating the  class  to  which  the  jierson 
here  spoken  of  would  belong,  and  that 
only  the  righteous  will  rise  to  a  blessed 
resurrection  of  recompense.  Such  au 
interpretation  is  po.ssible.  But  it  is 
more  natural  and  more  probable  to 
regard  the  resurrection  of  the  just  as 
used  in  distinction  from  that  of  the  un- 
just, Acts  24  :  15 ;  John  6  :  29.  And 
this  is  confirmed  by  the  teaching  of 
Paul,  that  believers  shall  rise  first  (1 
Thess.  4  :  16),  and  of  John  concerning 
the  first  and  second  resurrection,  Rev. 
20  :  5,  6. 

15.  The  exclamation  of  one  reclining 
with  them  at  table.  Two  things  are 
evident  from  reading  this  passage : 
First,  that  this  ejaculation  was  occa- 
sioned by  what  Jesus  had  just  said. 
Seco7id,  that  it  indicated  mistaken  views 
concerning  the  nature  of  the  Messiah's 
kingdom,  which  Jesus  corrects  by  the 
parable  which  follows.  When  one 
...  heard  these  things,  with  deep 
interest,  bordering  on  joyful  enthusiasm. 
To  suppose,  with  Stier,  that  the  pious 


A.  D.  30. 


LUKE  XIV. 


383 


heard  these  things,  he  said  unto  him,  "Rlo^sed  is  lie 
that  shall  eat  breatl  in  the  kingdom  of  God. 

16  ''Then  said  he  unto  him,  A  certain  man  made  a 

17  great  sup2)er,  and  bade  many:  and  isent  his  servant 
at  supper  time  to  say  to  them  that  were  bidden,  Come ; 


•  ch.  13.  29  ;  22.  M 

RiiV.  19.  9. 
PMt.  22.2-10;  licv 

19.  7,  9. 
1 1'ro.  9. 1-3,  5 ;  Is 

55.1,2;  2  Cor.  5 

20. 


reflection  here  recorded  was  but  the 
vague  wish  of  an  indolent  man,  who 
desired  to  .say  something  when  religion 
was  the  subject;  or,  with  Oosterzee, 
that  he  merely  wished  to  turn  the  con- 
versation, which  was  unpleasant  to  the 
host,  is  most  unsatisfactory.  Rather, 
he  S'-emed  »3  deeply  impressed  with 
what  he  heard  that  he  gave  vent  to  his 
feelings. 

Blessed  is  he,  ffapj))/  is  he,  as  in 
ver.  14.  Eat  bread,  etc.  I'o  eat  bread, 
accoi'ding  to  a  Hebrew  idiom,  means  to 
partake  of  a  repast,  whether  at  an  ordi- 
nary meal  or  at  a  sumptuous  banquet. 
Kingdom  of  God.  See  on  ch.  4  : 
43.  The  Jews  believed  that  the  Mes- 
siah's kingdom  would  be  ushered  in 
with  a  magniiicent  festival,  at  which 
all  the  members,  the  Jews,  should  be 
guests.  And  this  guest  seems  to  have 
understood  Christ's  last  words  to  refer 
to  the  resurrection-kingdom,  when  the 
Messiah  would  come,  and  when  the 
Jews  expected  to  live  in  peace  along 
with  the  risen  saints  of  the  Old  Testa- 
ment, the  earth  being  restored  to  its 
Eden  state.  With  worldly  and  mis- 
taken views  of  Christ's  kingdom,  he 
uttered  the  exclamation,  evidently  sup- 

Eosing  that  lie  and  all  present  would 
e  guests.  "  This  man  longs  for  it  as  if 
afar,  yet  the  very  Bread  of  Life  was  re- 
clining before  him." — Augustine.  To 
correct  sudi  false  views  Jesus  utters  the 
following  parable. 

1(3-24.  The  Parable  of  the  Great 
Supper.  Recorded  only  by  Luke.  This 
parable  is  supposed  by  some  to  be  the 
sarie  as  that  of  the  marriage  of  the 
king's  son,  in  Matt.  22  :  1-14.  An  ex- 
amination of  the  two  shows  that  they 
were  ditierent  in  time,  place,  occasion, 
and  design.  That  in  Matthew  was 
spoken  in  the  temple  only  a  few  days 
before  the  crucifixion,  occasioned  by 
the  hostility  of  the  scribes,  chief  priests, 
and  elders,  and  their  demand  as  to  his 
authority  (Matt.  21  :  15,  2.3,  46),  and 
was  designed  to  show  the  teri'ible  judg- 
ments which  should  come  upou  the 
Jewish  people  on  account  of  their  re- 


jection of  the  Messiah,  and  the  final 
])unishmentof  mere  nominal  professors. 
But  this  in  Luke  was  spoken  earlier  in 
our  Saviour's  ministry  in  the  house  of 
a  Pharisee,  occasioned  by  the  remark 
of  a  guest,  who,  putting  a  Avrong  inter- 
pretation on  the  words  of  Jesus,  sup- 
posed him  to  refer  to  the  great  oj)ening 
festival  of  Messiah's  kingdom,  when 
he  as  a  Jew  would  be  certainly  admit- 
ted ;  and  this  iiiarable  in  reply  was  de- 
signed to  correct  the  false  views  which 
he  held  in  common  with  the  .Jews  gen- 
erally, showing  that  comparatively  few 
of  those  who  presumed  upon  the  enjoy- 
ment of  the  Messiah's  kingdom  would 
be  really  prepared  to  receive  and  value 
it  when  offered  to  them.  That  in  Mat- 
thew also  was  a  royal  marriage-feast, 
and  hence  has  the  additional  figure  of 
a  wedding  garment,  while  this  was 
merely  a  great  supper.  In  that,  the 
guests  treat  the  invitation  with  the  ut- 
most contempt  and  insolence,  and  are 
destroyed  for  their  conduct;  in  this,  the 
invited  guests  show  at  least  enough 
courtesy  to  excuse  themselves,  and  are 
debarred  from  tasting  the  supper.  That 
is  severer,  and  relates  more  especially  to 
the  judgment  of  the  Jewish  people  as 
the  rejecters  of  Christ;  this  is  milder, 
and  relates  more  especially  to  the  gra- 
cionsuess  of  the  gospel  invitations.  Each 
was  peculiarly  adapted  to  the  special 
occasion  and  to  the  feelings  manifested 
by  the  Jewish  leaders. 

16.  A  great  supper,  the  principal 
meal,  at  the  close  of  the  day,  and  often 
prolonged  to  a  late  hour.  This  was 
(/rent  in  the  abundance  of  jireparation 
and  provisions.  Bade,  invited,  many, 
this  also  shows  the  greatness  of  the 
feast.  The  invitations  were  given  be- 
forehand, in  order  that  the  persons  in- 
vited might  get  ready  to  attend.  Their 
excuses  are  thus  vain  and  wicked. 

17.  Sent  his  servant,  the  second 
and  final  summons,  the  invitations 
having  been  previously  given.  Com- 
pare Esth.  5  :  8;  6  :  14.  At  suppei 
time,  or  at  the  hour  of  supper,  when 
everything  was  in  a  state  of  readiness 


334 


LUKE  XIV. 


A.  D.  30 


18  for  all  things  are  now  ready.  And  they  all  with  one 
consent  began  to  make  excuse.  The  first  said  unto 
him,  'I  have  bought  a  piece  of  ground,  and  I  must 
needs  go  and  see  it :  I  pray  thee  have  me  excused. 

19  And  another  said,  I  have  bought  five  yoke  of  oxen, 
and  I  go  to  prove  them :  I  pray  thee  have  me  excused. 

20  And  another  said,  '  I  have  married  a  wife,  and  there- 

21  fore  I  cannot  come.   So  that  servant  came,  and  showed 


'ch.  8.  14;  18.  U; 
Mt.  13.  '22  ;  22.  5  ; 

1  Tim.  6.  9,  10; 

2  Tim.    3.    4:    1 
John  2.  15,  16. 

'  1  Cor.  7.  29—31. 


Dr.  Thomson  speaks  of  the  custom  still 
prevailiag  in  Lebanon  :  "  If  a  sheikh, 
oey,  or  emeer  invites,  he  always  sends  a 
servant  to  call  you  at  the  time  appoint- 
ed. The  servant  often  repeats  the  very 
formula  mention© J  in  Luke  14  :  17, 
'  Come,  for  the  supper  is  ready.'  Tlie 
fact  that  tliis  custom  is  mainly  confined 
to  the  wealthy  and  to  the  nobility  is  in 
strict  agreement  with  the  parable,  where 
the  certain  man  who  made  the  great 
supper  and  bade  many  is  supposed  to 
be  of  this  class.  It  is  true  now,  as  then, 
that  to  refuse  is  a  high  insult  to  the 
maker  of  the  feast.  It  is  pleasant  to 
find  enough  of  the  drapery  of  this  para- 
ble still  practiced  to  show  that  originally 
it  was,  in  all  its  details,  in  close  con- 
formity to  the  customs  of  this  country." 
— The  Land  and  Book,  vol.  i.,  p.  178. 
From  what  follows  it  would  seem  that 
the  supper  was  in  the  day-time. 

18.  All  with  one  consent.  Consent 
is  not  in  the  original.  It  is  better  to 
supply  mind,  spirit,  or  accord.  All 
were  one  in  spirit,  or  temper  of  mind, 
though  their  excuses  were  various.  All 
were  one  in  not  wishing  to  go,  in  re- 
solving not  to  go,  and  in  their  prefer- 
ence to  attend  to  their  own  matters. 
There  was  no  prearrangement,  yet  they 
were  of  one  accord,  as  if  preconcerted. 
To  make  excuse,  rather,  to  excuse 
themselves. 

The  first  is  a  man  of  landed  estate, 
who  pleads  necessity.  I  have  bought, 
rather,  1  bought,  referring  to  an  act  in 
the  past.  I  must  needs  go,  lain  now 
under  the  necessity  of  going  out  or  away 
into  the  country  to  see  it,  in  order, 
perhaps,  to  complete  the  sale,  or  per- 
haps he  had  bought  the  land  on  certain 
conditions  which  required  his  presence 
and  examination.  So  with  some  hu- 
mility, politeness,  and  earnestness  he 
entreats.  Have  me  excused,  or  let 
me  be  excused.  The  excuse  of  this  man 
seems  the   best  of   the  three;    yet  it 


could  not  stand.  He  might  have  ar- 
ranged this  business  for  another  time 
if  he  had  been  in  earnest  and  fully 
determined.  Some  suggest  that  it  was 
pride  in  having  great  possessions  which 
lu-ged  him  on  in  adding  land  to  land. 

19.  Another,  a  man  of  business, 
pleads  a  bargain  he  had  made.  Yoiie, 
two  or  more  animals  yoked  together. 
There  is  no  significance  in  the  number 
five.  I  go.  He  pleads  no  necessity, 
though  urgency  is  implied.  I  am  going 
even  now;  his  whole  heart  is  in  his 
business  rather  than  in  the  supper.  To 
prove  them,  to  test  them,  make  trial 
of  them,  as  to  their  docility  and  strength, 
and  perhaps  to  see  if  they  are  what  they 
were  represented  to  him  to  be.  It  is 
evident  that  if  he  had  really  purposed, 
he  could  have  deferred  this  till  after  the 
supper.  This  one  represents  men  in  the 
excitement  of  business. 

20.  The  third  is  a  man  of  domestic 
enjoyment  and  pleasure.  I  have  mar- 
ried, or  Imai-ried,  referring  to  an  act  as 
gone  by,  in  contrast  to  a  present  action. 
Therefore  I  cannot  come.  But 
this  was  a  mild  form  for  I  will  not.  An 
attendance  upon  this  supper  did  not 
involve  a  violation  of  domestic  duties, 
nor  a  neglect  of  his  wife.  He  was  sim- 
ply indifferent  about  the  supper,  and 
deemed  it  of  greater  importance  to  re- 
main at  home.  His  late  marriage  would 
have  been  a  reason  for  not  going  to 
battle,  but  it  was  not  a  reason  for  de- 
clining the  feast.  Yet  so  absorbed  was 
he  in  his  new  wife  that  he  utters  the  fact 
with  great  self-confidence,  and  deems  a 
formal  excuse  not  even  necessary. 

"  It  is  to  be  noticed  how  these  excuses 
are  progressively  disrespectful.  The 
first  excuse  is  alleged  to  be  foundetl  on 
necessity,  1  must  needs  go,  etc.  The 
second  claims  no  such  necessity,  but  is 
expressed  in  /  go,  denoting  mere  will 
or  purpose.  The  third  is  blunt  and 
decided,  l cannot  come." — J.  J.  OWEN. 


A.  D.  30. 


LUKE  XIV. 


886 


his  lord  these  things.  Tlioii  tlie  muster  of  the  liouse 
being  angry  said  to  Iiis  servant,  Go  out  quickly  into 
the  streets  and  lanes  of  tlie  eity,  and  bring  in  hither 
the  poor,  and  the  maimed,  and  the  halt,  and  the  blind. 

22  And  the  servant  said.  Lord,  it  is  done  as  thou  liast 

23  commanded, 'and  yet  tliere  is  room.  And  the  lord 
said  unto  the  servant,  "Go  out  into  the  highways  and 
hedges,  and  compel  fhevi  to  come  in,  that  my  house 

24  may  be  filled.     For  I  say  unto  you,  ^That  none  of 


*Mk.  16.  15;  John 
14.  2 ;  Eph.  3.  8 ; 
1  John  2.  2. 

•  Mt.  22.  9  ;  28.  19, 
20  ;  1  Cor.  9. 19- 
23;  2  Cor.  5.  11, 
20. 

TMt.  21.43;  22.8; 
Ac.  13.  4G. 


21.  The  servant  reports  his  uusuccess- 
ful  efforts  and  the  various  excuses. 
The  master  of  the  house  is  angry, 
showing  bis  sincerity  in  giving  the  in- 
vitations, and  implying  the  unreasona- 
ble and  insulting  nature  of  the  excuses. 
Go  out  quickly.  No  time  is  to  be 
lost.  The  supper  was  ready,  provisions 
abundant  and  must  not  be  wasted. 
Every  place  at  table  must  be  filled 
without  delay.  First,  go  into  the  city. 
Into  the  streets,  the  broader  ways, 
where  the  better  classes  of  the  people 
would  be  passing  to  and  fro;  and 
lanes,  the  narrower  streets  or  alleys, 
where  the  poor  would  naturally  be 
found.  Bring  in  hither  the  poor, 
etc.  Prominence  is  given  to  the  same 
classes  as  mentioned  in  ver.  13 — those 
who  would  gladly  and  thankfully  ac- 
cept and  appreciate  the  feast.  The 
halt,  the  lame,  as  in  ver.  13. 

22.  The  order  is  speedily  obeyed,  and 
yet  there  is  room,  showing  how 
large  the  house  and  the  guest-room,  and 
how  ample  the  entertainment  which 
had  been  provided.  Hast  command- 
ed, more  correctly,  didst  command. 

23.  The  command  is  now  extended 
to  the  country.  Go  out  into  the 
highways,  the  public  roads  without  the 
city,  and  the  hedges,  in  the  narrow 
hedge-])atlis,  the  vineyards  and  gardens. 
"  In  addition  to  a  stone  wall,  or  a  sub- 
stitute for  it,  the  Eastern  vineyards 
have  often  a  hedge  of  thorns  around 
them.  A  common  plant  for  this  pur- 
pose is  the  prickly  pear,  a  species  of 
cactus,  which  grows  several  feet  high 
and  as  thick  as  a  man's  body,  armed 
with  sharp  thorns,  and  thus  forming 
an  almost  impervious  defence.  The 
Saviour  speaks  of  such  a  hedge  as 
planted  around  the  vineyard  which 
was  leased  to  the  unjust  husbandman, 
Mark  1.2  :  1.  He  refers  to  it  also, 
though  less  directly,  in  the  parable  of 


the  supper.  The  lord  said  to  the  ser- 
vant. Go  out  into  the  highways  and 
hedges  and  compel  them  to  come  in — 
that  is.  Go  out  into  the  more  public 
ways  and  the  narrow  paths  which  run 
between  the  hedges  that  separate  the 
vineyards  and  gardens  from  one  an- 
other."— Hackett,  Scripture  Illustra- 
tion, p.  174.  Here  would  be  found  the 
miserably  poor  and  the  wayfarer,  trav- 
elling or  sheltering  under  trees  and 
hedges. 

Compel  them,  evidently  by  per- 
suasion and  moral  force.  Physical 
compulsion  here  is  out  of  the  question 
and  contrary  to  all  custom  ;  besides,  one 
servant  could  not  have  done  it.  Yet 
this  passage  has  been  used  to  defend 
and  justify  the  compulsion  of  Gentiles. 
So  Jesus  is  spoken  of  as  constraining  or 
compelling  his  disciples  to  go  into  the 
ship  by  his  authoritative  persuasion  and 
command  (Matt.  14  :  22),  and  Peter  as 
compelling  the  Gentiles  by  his  influence 
and  example,  Gal.  2  :  14 ;  Compare  2 
Cor.  12  :  11.  In  this  case  it  was  the 
sense  of  unworthiness  and  unfitness  to 
come  and  sit  at  such  an  entertainment 
that  needed  to  be  overcome.  Notice  a 
gradation  in  the  urgency  of  the  calls. 
Simply,  say  come,  ver.  17 ;  bring  in 
ver.  21 ;  compel,  ver.  23.  That  my 
house  may  be  filled.  "  Nature  and 
grace  alike  abhor  a  vacuum." — Ben- 
GEL.  But  God's  grace  is  infinite  and 
Christ's  riches  are  unsearchable  and  in- 
exhaustible. 

24.  According  to  Alford,  Stier,  and 
others,  the  parable  closes  with  the  pre- 
ceding verse,  and  Jesus  in  this  verse 
speaks  in  his  own  person  and  applies 
the  parable  to  the  company  present  and 
to  others  like  them.  But  Olshausen, 
Meyer,  French,  and  the  majority  of 
expositors  regard  this  verse  as  the 
words  of  the  householder  and  the  con 
elusion  of  the  parable.     I  prefer  the 


336 


LUKE  XIV. 


A.  D.  30 


those   men  which  were   bidden  shall  taste  of  my 
supper. 


latter  view — (1)  Because  it  is  the  most 
natural;  (2)  The  expression  "  None  of 
those  men  which  were  bidden  shall 
taste  of  my  supper  "  demands  that  we 
view  it  as  the  conclusion  of  the  parable ; 
(.3)  The  only  objection  to  this  view 
worthy  of  notice  is  that  the  address,  I 
say  unto  you,  is  made  to  more  than 
one  (you  in  the  original  being  in  the 
plural  number),  yet  only  one  servant 
is  mentioned  throughout.  But  to  this 
it  may  be  re])lied  that  the  address  is 
made  to  one  servant  as  the  representa- 
tive of  several ;  or  it  may  have  been 
made  in  the  presence  of  his  whole 
household,  or  to  the  guests  who  had  al- 
ready been  gathered  in  (vers.  21,  22),  or 
to  the  whole  or  a  part  of  these.  Sure- 
ly a  plural  which  can  be  explained  in 
so  many  ways  sliould  not  decide  against 
an  otherwise  natural  interpretation. 

None  of  those  men,  not  one  of 
those  first  invited,  16-20.  The  somewhat 
nobler  word  for  men  is  used  in  the  orig- 
inal— men  of  distinction.  Shall  taste, 
much  less  shall  they  eat,  ver.  15.  3Iy 
supper.  The  form  of  the  original 
(the  article  being  before  supper)  points 
to  the  feast  which  the  householder  in 
the  parable  had  provided^ 

The  Inteepretation  of  the  Par- 
able. Tlie  grand  (lesi(j)i  of  this  par- 
able was  to  show  how  the  invitations  of 
the  gospel  would  be  received  by  differ- 
ent classes — that  it  should  be  rejected 
by  the  highly-favored  and  self-righteous 
Jews;  that  the  blessings  of  the  Mes- 
siah's kingdom  should  be  taken  from 
them  and  extended  to  the  less  favored 
and  to  the  Gentiles.  Its  centre  of  com- 
parison  is  found  in  the  several  invita- 
tions given  and  in  the  treatment  they 
received. 

A  certain  man  here  represents  God 
the  Father,  who  gave  his  Son  (John  3  : 
16)  and  sent  his  Spirit,  John  14  :  26 ; 
Acts  1  :  4.  The  great  supper,  the  Chris- 
tian dispensation,  the  blessings  of  the 
Messiah's  kingdom.  The  bidding  many 
represents  the  invitations  to  the  Jews 
through  the  prophets,  who  foretold 
Christ  and  his  kingdom,  and  through 
John  the  Baptist,  the  forerunner  of 
Christ.  The  supper-time  was  "  the  ful- 
ness of  time,"  when  God  sent  forth  his 


Son,  Gal.  4  :  4.  The  servant  may  rep- 
resent Christ,  who  is  styled  "the  ser- 
vant  of  Jehovah  "  (Isa.  42  :  1 ;  52  :  13), 
and  his  ministers,  who  are  ambassadors 
in  his  stead,  2  Cor.  5  :  20.  Or  perliaps 
the  servant  may  represent  the  one  in- 
viting ^>o^ce  or  message  whi^h  is  deliv- 
ered by  God's  messengers.  The  excuses 
for  not  coming  to  the  feast  represent  tlie 
treatment  that  the  gospel  received  of 
the  Pharisees  and  leaders  of  the  Jews, 
and  the  various  pretexts  which  men 
adopt  for  neglecting  or  rejecting  the 
gospel.  The  one  consent  or  one  mind 
illustrates  that  selfishness  and  worldli- 
ness  from  which  all  these  vain  excuses 
proceed.  The  three  classes  of  excuses 
find  various  illustrations  among  tiie 
neglectors  of  the  gospel.  The  sending 
forth  the  servant  into  the  streets  and  lanes 
of  the  city  represents  the  gospel  among 
the  Jewish  common  people,  the  ]jubli- 
cans  and  sinners.  The  converts  on  the 
day  of  Pentecost  and  afterward  illus- 
trate this.  The  going  out  into  the  high- 
ways and  hedges  points  to  the  calling  of 
the  Gentiles,  which  began  with  Corne- 
lius, Acts  10  :  34-48.  The  compelling 
them  represents  the  urgency  of  love,  of 
prayers  and  tears  and  entreaties,  and 
the  power  of  the  Spirit  in  persuading 
men,  2  Cor.  5  :  11 ;  10:4;  Acts  20  :  IS- 
21.  As  those  who  refused  to  come  to  the 
supper  were  cut  off  from  its  benefits,  so 
were  the  Jewish  leaders  and  nation  re- 
jected (Rom.  11  :  8-11,  25),  and  so  will 
all  final  rejecters  of  the  gospel  be  cut 
off  from  all  its  benefits,  Prov.  1 :  24-28; 
Matt.  25  :  11,  12,  41-45. 

25-35.  Jesus  teaches  the  Multi- 
tude THE  REQUIREMENT!?  OF  DtSCI- 

pleship.  Counting  the  Cost.  Thb 
worthlessness  of  dead  profes- 
SORS. This  discourse  is  recorded  only 
by  Luke.  Compare  similar  declarations 
in  Matt.  10  :  37,  38;  5  :  13;  Mark  9  : 
50.  We  have  here  another  proof  that 
our  Lord  repeated  many  of  his  sayings 
and  interwove  them  into  different  con- 
nections and  discoiirses.  There  appears 
to  be  quite  a  close  connection  between 
the  preceding  parable  and  thi'  discourse. 
It  very  naturally  comes  in  at  the  close 
of  the  same  day,  or  early  the  day  fol- 
lowing,   while    the    conversation    and 


A.  D.  30. 


LUKE  XIV. 


837 


The  multitude  follow  Jesus;  the  terms  of  disclpleship. 

25  And  there  weut  great  multitudes  with  him :  aud 

26  he  turned,  aud  said  unto  them,  "If  any  man  come 
to  me,  ^und  hate  not  his  father,  and  mother,  and 
wife,  and  children,  aud  brethren,  aud  sisters,  ^yea, 

27  and  his  own  life  also,  he  cannot  be  my  discijjle.  And 
•  whosoever  doth  not  bear  his  cross,  and  come  after 
me,  "cannot  be  my  disciple. 


"Deu.lS.S-lO-.SS 

9  ;  Mt.  10.  37,  38. 
»Ro.  9.  13. 
yAc.    20.    23,    24; 

Rev.  12.  11. 
•ch.  9.  23;  Mt.  16. 

24;    Mk.   8.    34; 

2  Tim.  3.  12. 
»Mt.  13.  21. 


parable  at  the  dinner  were  still  fresh 
in  mind,  and  perhaps  in  the  mouths  of 
the  people. 

25.  And  there  went,  or  journeyed. 
This  may  have  been  at  sunset  at  the 
close  of  the  Sabbath,  or  perhaps  more 
probably  the  following  day  as  he  jour- 
neyed toward  Jerusalem.  Great  mul- 
titudes, vast  crowds.  The  opposition 
of  the  Pharisees,  the  sharpness  of  his 
words,  as  well  as  his  miracles,  would 
tend  to  increase  the  crowd  about  him. 
He  turned,  in  compassion  and  in  faith- 
fulness, and  said  unto  them.  He 
was  about  to  leave  Perea,  no  more  to 
abide  there  (John  10  :  40;  11  :  11),  ex- 
cept a  hasty  journey  through  it  a  little 
later,  just  before  his  last  passover,  ch. 
18  :  15-35.  The  time  was  near  when 
discipleship  would  be  put  to  the  seve- 
rest tests.  The  recent  discourse  had 
tended  to  turn  the  minds  of  men 
toward  the  Messiah's  kingdom  and  re- 
ception into  it.  Jesus,  therefore,  tells 
the  people  plainly  and  frankly  what  is 
required  of  a  disciple.  Olshausen's  re- 
mark is  worthy  of  thought :  "  Crowds 
followed  after  him  with  undefined  sen- 
timents in  his  favor,  yet  irresolute  and 
wavering.  To  them  he  turns  with  an 
earnest  address,  and  summons  them  to 
a  decision." 

26.  The  requirement  which  he  had 
announced  at  an  earlier  period  only  to 
the  twelve  (Matt.  10  :  37,  38)  he  now 
presents  to  the  people  at  large,  and  even 
in  a  more  emphatic  and  a  severer  form. 
If  any  man  come  to  me,  whoever 
comes  to  me,  the  Messiah  and  Saviour, 
to  be  my  disciple.  Hate  not  his 
father.  Similar  but  stronger  than  that 
in  Matt.  10  :  37  :  "  He  that  loveth  father 
or  mother  moi-e  than  me."  JIate  is  to 
be  taken  in  a  comparative  sense,  and  is 
here  consistent  with  supreme  love  to 
God  and  love  to  our  neighbor  as  our- 
selves, and  to  that  love  which  the  ties 
of  relationship   demand.     It  includes 

29 


that  hatred  which  we  are  to  have  to 
sin,  whether  found  in  ourselves  or  in 
others,  and  to  sinners  as  sinners,  whether 
it  be  ourselves  or  our  nearest  friends. 
Matt.  6  :  24.  Jesus  could  have  enjoined 
no  hatred  but  that  which  is  holy.  Yet 
tlie  above  does  not  express  the  whole 
idea.  To  hate  is  also  sometimes  used  in 
Scripture  as  an  emphatic  expression  for 
to  love  less.  Thus  in  Gen.  29  :  33,  Leah 
says  that  she  was  hated  by  her  husband ; 
while  in  ver.  30  the  same  idea  is  ex- 
pressed by  saying,  "Jacob  loved  Ra- 
chel more  than  Leah."  Compare  Rom. 
9  :  13.  To  say,  however,  that  to  hate 
merely  stands  for  to  love  less  is  putting 
the  idea  very  feebly.  It  is  rather  the 
most  emphatic  way  of  stating  an  infe- 
rior or  less  love — a  most  pointed  dec- 
laration of  the  superiority  and  supre- 
macy of  love  to  Christ  over  every  other 
affection.  It  is  a  love  that  would  hate 
every  earthly  object  rather  than  break 
away  from  Jesus — a  love  which  involves 
a  certain  alienation  from  ourselves  and 
from  every th  ing  earthly.  Such  an  alien- 
ation is,  as  Alford  suggests,  not  only 
nece-ssary  to  the  highest  kind  of  love, 
but  it  also  makes  a  man  the  wisest  and 
best  friend,  both  for  time  and  eternity. 
It  is  often  necessary  to  remind  ourselves, 
in  interpreting  the  language  ot  Scrip- 
ture, that  the  conceptions  of  Eastern 
countries  are  warmer  and  more  fervent 
than  those  to  which  we  are  accustom- 
ed in  the  West.  His  o^vn  life,  his 
natural  life,  with  its  blessings  and  en- 
joyments. This  is  comparatively  worth- 
less when  placed  beside  Christ  and  eter- 
nal life,  Phil.  3  :  7,  8. 

27.  And  whosoever  doth  not 
bear  his  cross,  etc.  In  coming  to 
Christ  the  disciple  takes  the  cross,  and 
in  following  him  he  bears  it.  Bearing 
the  cross  and  following  after  are  in- 
separable. The  suffering  of  such  trials 
and  persecutions  and  the  cutting  asunder 
the  tenderest  ties  were  indeed  a  spiritual 


338 


LUKE  XIV. 


A.  D.  30. 


28  For  •'which  of  you,  intending  to  build  a  tower,  sit-  ''Pro-  24^,27;  Mt> 
teth  not  down  first,  and  countetn  the  cost,  whether  he  fe.  i-^""!'  The° 

29  hath  stifficient  to  finish  it?    Lest  haply,  after  he  hath  3.  4, 5. ' 
laid  the  foundation,  and  is  not  able  to  finish  it,  all 


crucifixion.  The  language  of  Jesus 
here  is  prophetic  of  his  own  sufferings. 
It  was  doubtless  very  expressive  to  his 
disciples  when  he  uttered  it,  and  was 
well  fitted  to  prepare  their  minds  for 
his  suSerings  and  death.  Yet  that 
great  event  served  to  give  an  intensity 
of  meaning  to  this  and  similar  passages, 
and  to  throw  new  light  on  the  self- 
denials  and  self-sacrifices,  the  inner 
and  outer  struggles,  pertaining  to  the 
Christian  life,  John  12  :  16;  Rom.  6  :  C; 
Gal.  2  :  20;  5  :  24.  The  language  is  an 
allusion  to  that  severest  and  most  dis- 
graceful Roman  punishment,  in  which 
the  malefactor  was  often  compelled  to 
bear  his  own  cross  to  the  place  of  execu- 
tion, thus  vividly  portraying  the  duty 
of  Christ's  disciples  to  follow  him 
through  all  trials  that  his  cause  and 
truth  should  demand.  Every  one  has 
his  own  cross,  which  he  must  take 
and  bear  willindy,  and  come  after 
Christ,  not  after  the  world  or  any  object 
of  his  selfish  inclination.  This  is  in- 
deed a  test  of  discipleship ;  for  if  he 
does  it  not,  he  cannot  be  his  disciple. 
A  wise  man  once,  seeking  to  explain  the 
cross,  took  two  slips  of  wood,  a  long 
and  a  short  one,  and  said,  "Tlie  long 
piece  is  the  will  of  God ;  the  short  piece 
is  your  will.  Lay  your  will  in  a  line 
with  the  will  of  God,  and  you  have  no 
cross;  lay  it  athwart,  and  you  make  a 
cross  directly."  Compare  on  ch.  9  :  23. 
28.  Having  announced  publicly  the 
requirements  of  discipleship,  Jesus  now 
proceeds  to  show  the  necessity  of  count- 
ing the  cost  of  discipleship.  As  a  first 
illustration  Jesus  takes  a  tower,  which 
may  mean  a  high  building  or  castle, 
from  which  to  view  the  surrounding 
country.  The  expression  which  of 
you  naturally  implies  that  the  tower 
was  not  a  public  or  military  one,  but 
that  of  a  private  individual.  It  would 
seem,  however,  to  involve  considei-able 
expense,  and  hence  it  was  palace-like 
or  very  high,  combining  beauty  and 
utility.  It  was  probably  a  watch-tower. 
"  These  towers  are  said  sometimes  to  be 
square  in  form  as  well  as  round,  and  as 
high  as  forty  or  fifty  feet.    Those  which 


I  examined  had  a  small  door  near  the 
ground  and  a  level  space  on  the  top, 
where  a  man  could  sit  and  command  a 
view  of  the  plantation.  I  afterward 
saw  a  great  many  of  these  structures 
near  Hebron,  where  the  vine  still 
flourishes  in  its  ancient  home,  for  there 
probably  was  Eschol,  whence  the  He- 
brew spies  returned  to  Joshua,  with 
the  clusters  of  grapes  which  they  had 
gathered  as  evidence  of  the  fertility  of 
the  land.  Some  of  the  towers  here  are 
so  built  as  to  serve  as  houses,  and  during 
the  vintage  it  is  said  that  the  inhab- 
itants of  Hebron  take  up  their  abode  in 
them  in  such  numbers  as  to  leave  the 
town  almost  deserted.  A  passage  in 
one  of  the  Gospels  shows  that  the  erec- 
tion of  the  tower  involved  often  great 
expense.  '  Which  of  you,'  says  Christ, 
'  intending  to  build  a  tower,'  etc.  Luke 
14  :  28.  To  say  of  a  man  that  he 
'  began  to-  build  and  was  not  able  to 
finish '  was  equivalent  to  pronouncing 
him  short-sighted,  improvident,  and 
reckless." — Hackett,  Illustrations  of 
Scripture,  p.  172. 

Intending,  not  merely  ivlshing,  but 
purposing,  to  build.  The  wish  takes 
the  shape  of  a  full  determination  in  his 
mind.  Sitteth  not  down  first,  implying 
a  careful  and  leisurely  consideration  of 
what  would  be  required  to  accomplish 
the  undertaking.  Counteth,  literally 
cnunteth  or  rcckoneth  by  pebbles,  the 
cost  or  expense,  referring  to  the  ancient 
custom  of  reckoning  by  pebbles  or 
counters.  Whether  he  have,  hath, 
etc.  The  object  of  his  careful  reckon- 
ing, to  see  whether  he  has  enough  to 
finish  the  projected  tower.  All  this 
shows  wise  forethought  in  a  worldly 
matter.  A  like  care  and  wisdom  should 
be  exercised  in  religion. 

Attention  to  religious  matters  is 
likened  to  a  building,  ch.  6  :  47-49;  1 
Cor.  3  :  11-15. 

29.  Lest  haply.  Lest  perhaps. 
Not  able  to  finish.  An  unfinished 
tower  like  that  of  Babel  (Gen.  11  :  1-9), 
but  even  less  advanced ;  for  in  this  case 
the  man  is  sjiokeu  of  as  having  only 
laid  the  foundation.     Mock,  soon 


A.  B.  30. 


LUKE  XTV. 


839 


80  tliat  behold  it  begin  to  mock  him,  saying,  This  man 
began  to  build,  and  was  not  able  to  finish. 

31  Or  what  king,  going  to  make  Avar  against  another 
king,  sitteth  not  down  first,  and  consulteth  whether 
he  be  able  witk  ten  thousand  to  meet  him  that  com- 

32  eth  against  him  with  twenty  thousand?  Or  else, 
while  the  other  is  yet  a  great  way  off,  he  sendeth  an 

33  ambassage,  and  desireth  conditions  of  peace.    So  like 


at,  deride.  While  decided  Christians 
may  incur  the  hatred  of  men,  they  alone 
enforce  their  respect.  Wicked  men 
despise  half-hearted  Christians  and 
those  whose  professions  are  at  variance 
with  their  practice.  At  last  false  pro- 
fessors will  be  overwhelmed  with  shame. 
"  Some  shall  awake  to  shame  and  ever- 
lasting contempt,"  Dan.  12  :  2. 

30.  Saying,  to  one  and  another,  and 
perhaps  in  the  hearing  of  this  man.  This 
man,  etc.  "  In  the  third  person  the 
mockery  is  yet  more  delicate  than  if  it 
were  addressed  in  the  second  person 
directly  to  the  imprudent  tower-builder  ; 
compare  Matt.  27  :  40-42."— Van  Oos- 
TERZKE.  This  expression  has  grown 
into  a  striking  proverb.  What  words 
f^an  more  fitly  describe  an  entire  want 
of  common  prudence  and  foresight? 
He  who  counts  the  cost  of  discipleship 
will  learn  his  own  weakness  and  the 
necessity  of  divine  help. 

31.  Another  parabolic  illustration, 
showing  even  more  pointedly  the  ne- 
cessity of  counting  the  cost.  That  Jesus 
should  thus  doubly  enforce  this  duty 
shows  how  great  its  importance.  The 
former  illustration  more  particularly 
exhibits  the  folly  of  not  counting  the 
cost ;  this,  the  danger.  That  may  refer 
more  to  what  is  seen,  the  profession ; 
this,  more  to  the  real  conflict.  The  aj)- 
plication  of  the  latter,  however,  is  more 
diflicult  and  doubtful  than  that  of  the 
former.  See  an  interpretation,  different 
from  what  follows,  at  the  end  of  verse  33. 

The  two  kings  may  refer  to  the  per- 
son proposing  to  become  Christ's  dis- 
ciple, and  God,  whose  law  he  has  broken 
and  with  whom  he  is  at  variance. 
Going  to  make  war,  etc.  Marching 
out  to  encounter  another  king  in  war. 
Sinners  are  actively  engaged  in  opposi- 
tion to  God.  Sitteth,  taking  time  for 
deliberation.  Consulteth,  considers 
and  deliberates,  in  order  to  determine. 
With  ten  thousand,  being  his  whole 


available  force.    With  twenty  thon> 

sand,  a  force  altogether  superior, 
which  by  no  means  exhausts  his  re- 
sources. It  is  not  implied  that  he 
brings  his  whole  force,  but  only  such 
a  force  as  to  ensure  decisive  and  over- 
whelming victory. 

32.  Or  else,  if  he  finds  himself  too 
weak  to  contend  against  such  an  army, 
as  he  must,  under  such  circumstances. 
While  the  other  is  yet  a  great  way 
oflT.  An  act  of  prudence  and  foresight. 
While  life  and  health  are  enjoyed  the 
sinner  should  seek  reconciliation  with 
God.  There  is  a  verbal  similarity  with 
ch.  15  :  20.  When  the  prodigal  son 
"  was  yet  a  great  way  off,"  the  father 
saw  him,  and  with  compassion  ran  to 
meet  him.  Ambassage,  embassy, 
persons  sent  from  one  government  to 
another  to  rejiresent  the  interests  of 
their  country.  We  must  not  press  here 
the  drapery  of  the  illustration.  Kings 
did  not  usually  go  in  person  on  such  an 
errand,  but  sent  an  embassy  to  represent 
them.  But  sinners  must  come  them- 
selves to  God,  yet  through  Jesus  Christ. 
Desireth  conditions  of  peace. 
Sues  for  peace  on  such  conditions  as  can 
be  best  arranged.  In  thus  doing  he 
acknowledges  his  inability  to  cope  with 
the  opposing  king,  his  sincere  and 
earnest  desire  to  arrange  a  peace,  and 
his  willingness  to  submit  to  such  terms 
as  may  be  determined.  So  entire  sub- 
mission must  be  yielded  to  God,  who  is 
an  enemy  only  to  our  sins,  being  de- 
.sirous  of  our  salvation  (John  3  :  16;  2 
Pet.  3  :  9),  but  in  due  time  will  be  an 
enemy  to  the  finally  impenitent  in  their 
free  and  full  identification  with  sin, 
Mai.  3  :  2,  5;  Jnde  14,  15. 

33.  So  likewise.  Rather,  so  there- 
fore, introducing  the  conclusion  of  the 
two  illustrations  j  ust  given.  Therefore, 
as  the  man  who  inconsiderately  began 
to  build,  but  brought  upon  himself  the 
ecoflfa  of  others,  because  he  was  not  able 


840 


LUKE  XIV, 


A.  D.  SO 


wise,  whosoever  he  be  of  you  "that  forsaketh  not  all   *ch.  5.  ii,  28;  i& 

that  he  hath,  he  cannot  be  my  disciple.  1 1'  %'  ^  •^°^"  ^ 

34      "Salt  is  good:  but  if  the  salt  have  lost  his  savor,   *Mt'.5.i3;Mk.9.50. 


to  fiuish,  and  as  the  king  who  could 
expect  nothing  but  defeat  and  ignominy 
except  he  submitted  and  sued  for  peace, 
so  should  you  consider  the  cost  of  dis- 
cipleship,  self-renunciation,  and  a  full 
submission  to  all  my  requirements. 
Jesus  repeats  emphatically,  but  briefly, 
the  terms  of  discipleship  which  he  had 
announced  ia  ver.  26. 

Forsaketh  not.  Does  not  take 
leave  of  and  dismiss,  as  it  were,  from 
himself  nil  that  he  hath, all  that  stands 
in  the  way  of  duty,  and  regard  all  that 
he  hath  as  no  longer  his  own,  and  hold 
himself  in  readiness  to  give  everything 
up  when  called  upon  to  do  it.  He 
cannot  be  iny  disciple,  he  may  be 
professedly  so,  but  he  cannot  be  one  in 
reality ;  for  he  lacks  that  essential 
element,  supreme  love  to  me,  and  he 
cannot  endure  those  trials  which  none 
can  go  through  except  he  prefers  me 
above  all  besides. 

"  It  must  not  be  forgotten  in  all  such 
parables  as  these  that  there  is  a  human 
and  a  divine  side  on  which  they  are  to 
be  examined.  The  man  was  to  exhaust 
all  his  means  upon  the  spiritual  edifice, 
he  was  to  call  into  exertion  all  his 
powers ;  but  in  that  very  act  he  was  to 
renounce  all  dependence  upon  his  own 
works,  and  look  to  the  grace  of  God  for 
the  means  of  rearing  the  structure.  See 
Eph.  2  :  10.  So  the  king  was  to  muster 
his  forces  and  number  them  for  the 
battle,  but  to  remember  at  the  same 
time  that  he  who  was  coming  against 
him  would  so  outnumber  his  forces  that 
he  must  renounce  all  dependence  upon 
his  own  power  to  make  war,  and  go 
forth  and  sue  for  peace  and  forgiveness. 
This  twofold  but  coincident  and  har- 
monious action  is  expressed  in  the 
clearest  and  most  emphatic  terms  in 
Phil.  2  :  12;  and  its  recognition  is  not 
only  essential  to  right  views  of  personal 
efforts  for  salvation,  but  to  the  under- 
Btanding  of  other  truths  which  lie  in  its 
immediate  vicinity." — Dr.  J.  J.  Owen. 

A  very  ancient  interpretation  of  the 
last  parabolic  illustration  makes  the 
two  kings  to  be  the  person  projKising  to 
be  Christ's  disciple  and  Satan,  the 
prince  <f  ihis  world,  with   his  hosts 


under  him.  He  is  to  consider  that  with 
his  own  resources,  his  ten  thousand,  he 
cannot  overcome  him.  If  he  depends 
on  these,  he  must  yield  to  the  kingdom 
of  darkness  and  suffer  the  fearful  con- 
sequences. Knowing  his  own  weak- 
ness, he  must  seek  divine  help  and  pre- 
pare his  forces  accordingly.  Therefore 
he  must  renounce  himself  and  forsake 
all  human  dependences ;  he  must  have 
the  Spirit  within  him,  in  order  to  over- 
come in  his  spiritual  warfare  with  the 
enemy  of  souls.  "  This  explanation 
clears  up  the  obscure  point,  how  the 
Saviour  should  in  these  parables  seem- 
ingly attribute  to  man  the  power  of 
accomplishing  a  work  so  difiicult  as 
represented  in  vers.  26,  27.  .  .  .  In  con- 
nection with  what  precedes,  the  parables 
thus  virtually  declare,  '  In  wishing  to 
follow  me,  ye  undertake  a  contest  which 
ye  are  unable  to  carry  through.  At- 
tain first  to  the  conviction  of  your  own 
weakness,  and  seek  the  higher  power 
of  the  Spirit ;  then  shall  ye  be  qualified 
for  the  kingdom  of  God.' " — Olshaus- 
EN.  Both  of  these  interpretations 
have  their  difficulties,  yet  both  illus- 
trate facts  in  Christian  experience  and 
spiritual  warfare.  While  I  have  given 
preference  to  the  first,  the  second  pre- 
sents what  may  be  an  allowable  use. 
Indeed,  sometimes  God's  truth,  like  a 
two-edged  sword,  appears  to  cut  both 
ways,  and  perhaps  this  may  be  a  case 
in  point. 

34.  Jesus  further  shows  the  useless- 
ness  of  a  false  profession  and  intimates 
the  end  of  false  professors.  He  does 
this  by  using  a  proverbial  saying  which 
he  had  used  on  two  previous  occasions. 
Matt.  5  :  13 ;  Mark  9  :  50.  Salt  is 
good,  for  purifying  and  preserving,  2 
Kings  2  :  19-22.  According  to  the 
highest  critical  authorities,  salt  therefore 
is  good,  thus  connecting  it  with  the  pre- 
ceding remarks  as  confirmatory  and  at 
the  same  time  stating  a  fact  as  already 
known.  Salt  may  represent  divine 
grace,  then  the  inward  principle  of  di- 
vine grace  in  the  heart,  and  also  those 
who  become  partakers  of  divine  grace, 
Matt.  5  :  13.  But  if  the  salt  have 
lost    his    savor,  or  becomes  saltiest 


A.D.  30. 


LUKE  XIV. 


841 


35  wherewith  shall  it  he  seasoned?  It  is  neither  fit  for 
the  land,  nor  yet  for  the  dunghill ;  hut  men  cast  it  out. 
He  that  hath  ears  to  hear,  let  him  hear. 


The  Jews  believed  that  salt  would  by- 
exposure  to  the  air  become  insipid  and 
tasteless.  Maundrell,  in  his  travels, 
found  it  in  this  condition. — Early  Trav- 
els, p.  512.  Dr.  Tliomson  saw  in  tlie 
East  large  quantities  of  spoiled  salt 
thrown  into  the  street.  Dr.  H.  C.  Fish 
brought  with  him  from  Palestine,  A. 
D.  1874,  specimens  of  this  tasteless 
salt.  As  Christians  are  the  salt  of  the 
earth,  so  had  Israel  been  chosen  as  salt 
among  the  nations.  But  how  had  the 
Jews  generally  become  as  tasteless 
salt?  According  to  the  highest  critical 
authorities,  but  if  even  the  salt,  etc., 
being  the  last  thing  which  should  be- 
come tasteless.  Thus  greater  force  is 
given  to  the  supposition.  WhereAvith 
shall  it  be  seasoned  ?  Recover  the 
saltness?  The  interrogative  form  is 
equivalent  to  a  strong  affirmative.  If 
the  salt  has  lost  its  saltness,  it  cannot 
be  recovered  by  any  means.  If  he  who 
professes  to  be  a  partaker  of  divine 
grace  remains  or  becomes  unholy,  there 
is  no  other  means  of  purifying  him. 
The  remark  is  hyjiothetical.  Jesus 
does  not  say  that  the  preserving  and 
sanctifying  power  of  the  gospel  would 
lose  its  efficacy,  even  though  as  far  as 
the  formal  professor  is  concerned  it 
may  not  be  exhibited,  but  that  if  it 
should,  then  there  would  be  no  other 
means  of  restoration  and  salvation. 
Neither  does  he  say  that  the  principle 
of  divine  grace  within  Christians  will 
in  any  case  become  extinct;  but  if  it 
should,  then  their  case  is  hopeless.  Je- 
sus would  especially  direct  the  minds 
of  his  disciples  to  the  necessity  for  this 
inward  grace  and  the  importance  of 
watching  over  it.  Compare  Heb.  6:4; 
10  :  26 ;  2  Pet.  2  :  15.  Such  warnings 
are  part  of  the  means  used  by  the 
Spirit  to  keep  the  elect  from  entirely 
falling  away.  Neither  fit  for  the 
land,  nor  yet  for  the  dunghill,  etc. 
Dr.  Thomson  (vol.  ii.,  p.  44)  speaks  of 
salt  becoming  insipid  and  useless : 
"  Not  a  little  of  it  is  so  im])ure  that  it 
cannot  be  used  at  all ;  and  such  salt 
soon  effloresces  and  turns  to  dust,  not  to 
fruitful  soil,  however.  It  is  not  only 
good  for  nothing  itself,  but  it  actually 


destroys  all  fertility  wherever  it  is 
thrown,  and  this  is  the  reason  why  it 
is  cast  into  the  street.  Tliere  is  a  sort 
of  verbal  verisimilitude  in  the  manner 
in  which  our  Lord  alludes  to  the  act : 
'  it  is  cast  out,'  and  '  trodden  under  foot. 
So  troublesome  is  this  corrupted  salt 
that  it  is  carefully  swept  up,  carried 
forth,  and  thrown  into  the  street.  There 
is  no  place  in  the  house,  yard,  or  gar- 
den where  it  can  be  tolerated.  No  man 
will  allow  it  to  be  thrown  into  his 
field,  and  the  only  place  for  it  is  in  the 
street,  and  there  it  is  cast  to  be  trodden 
under  foot  of  men." 

Cast  it  out.  In  the  original  the 
language  is  strong  and  borders  on  the 
contemptuous,  out  they  cast  it,  as  utterly 
useless.  So  a  professed  follower  of 
Christ  who  has  lost  his  spirit  is  useless 
to  the  church  here  and  is  unfit  for 
heaven.  So  will  false  and  formal  pro- 
fessors at  last  be  cast  out,  with  the  pro- 
test, "  I  never  knew  yoii ;  depart  from 
me,  ye  that  work  iniquity,"  Matt.  7  : 
21-23.  So  also  was  the  Jewish  nation 
cast  forth,  as  it  were,  among  the  nations 
and  trodden  under  foot  by  men. 

Having  thus  declared  the  require- 
ments of  discipleship  and  its  necessity, 
the  utter  worthlessness  of  those  who 
profess  without  the  reality,  and  their 
certain,  terrible,  but  merited  end,  Jesus 
calls  the  people  to  a  most  solemn  and 
candid  attention  to  the  truths  he  had 
just  uttered  :  He  that  hath  ears  to 
hear,  let  him  hear.  Whoever  can 
hear,  let  him  hear,  understand,  and  ao- 
cept  these  sayings,  take  warning  and 
jjrofit  by  them,  for  they  are  connected 
with  the  great  truths  and  principles  of 
my  kingdom,  and  concern  the  salvation 
of  the  soul.  Yet,  alas  !  how  often  must 
God  say,  "  Israel  doth  not  know ;  vaj 
people  doth  not  consider  "  I  Isa.  1  :  3. 


Remarks. 

1.  The  world  takes  note  of  what 
Christians  do  and  say.  Let  us  imitate 
Jesus  in  humility,  patience,  love,  and 
good  works,  ver.  I;  Matt.  5  :  13-16. 

2.  Works  of  mercy  are  becoming  on 


842 


LUKE  XIV. 


A.  D.  30 


the  Lord's  Day,  ver.  1-5 ;  ch.  6  :  6-10  ; 
Mark  1  :  21-27 ;  John  9  :  14. 

3.  The  example  of  Jesus  cannot  he 
used  to  justify  visiting  and  dinner-par- 
ties on  the  Lord's  day.  "  If  we  can  go 
just  as  he  did,  it  is  right.  If  when  away 
from  home,  if  we  go  to  do  good,  if  we 
make  it  an  occasion  of  discourse  on  the 
Bubject  of  religion  and  to  persuade  men 
to  repent,  then  it  is  not  improper.  Far- 
ther than  this  we  cannot  plead  the  ex- 
ample of  Christ.  And  surely  this  would 
be  the  last  instance  in  the  world  to  be 
adduced  to  justify  dinner  parties  and 
Bcenes  of  riot  and  gluttony  on  the  Sab- 
bath."— Barnes.    Vers.  1-5. 

4.  In  the  man  with  the  dropsy  we 
have  an  illustration  of  the  way  in  which 
the  sinner  should  come  and  stand  be- 
fore Jesus,  with  full  confidence  in  his 
power  and  willingness  to  save,  vers. 
1-4 ;  Matt.  11  :  28-30 ;  John  6  :  35. 

5.  Let  us  imitate  Jesus  in  improving 
the  common  occurrences  of  life  for  spir- 
itual instruction,  vers.  5,  7,  12,  15,  16. 

6.  If  we  are  bound  to  put  forth  exer- 
tions to  save  a  neighbor's  life,  why  not 
his  soul,  vers.  1-5;  Ezek.  3  :  18-20; 
33:6. 

7.  The  judgment  may  be  convinced, 
conscience  may  side  for  truth,  and  the 
tongue  may  be  put  to  silence,  yet  the 
heart  may  remain  unmoved  and  con- 
tinue its  opposition  to  Christ,  ver.  6 ; 
ch.  20  :  26,  40. 

8.  Humility  is  becoming  in  the  fam- 
ily and  the  social  circle  as  well  as  in  the 
house  of  God,  vers.  7-10;  ch.  22  :  24, 
27  ;  Prov.  13  :  10 ;  29  :  23. 

9.  True  religion  improves  the  man- 
ners of  men,  vers.  7-10 ;  Gal.  5  :  22,  23 ; 

1  Pet.  3  :  4. 

10.  Humility  contributes  to  your  own 
happiness  and  the  happiness  of  others, 
and  will  commend  you  and  the  gospel 
to  your  fellow-men,  vers.  7-11;  Ptom. 
12  :  10 ;  James  4:1;  Matt.  20  :  24 ;  1 
Pet.  2  :  15. 

11.  Study  and  practice  Christ's  true 
principle  of  exaltation,  ver.  11 ;  Gen. 
13:9;   Job  40:4;  John  13:5;   Phil. 

2  :  5 ;  1  Tim.  1  :  15 ;  James  4  :  6 ;  1  Pet. 
5  :  6. 

12.  We  should  live  in  the  practice  of 
liberality  and  charity,  vers.  12-14 ;  Job 
31  :  17;  Neh.  8  :  10;  Isa.  58  :  6,  7; 
Prov.  19:17;  Acts  9  :  39. 

13.  Do  good  for  goodness'  sake  and 
for  God's  glory  rather  than  for  any  ex- 


pected reward.  Then  our  recompense 
will  be  correspondingly  greater.  "  The 
humbler  our  brother  is,  so  much  the 
more  does  Christ  come  through  him  and 
visit  us." — Chkysostom.  Vers.  12-14; 
Matt.  6  :  3,  4 ;  10  :  40. 

14.  Only  such  friendship  as  is  founded 
on  religion  will  endure  for  ever,  ver. 
14 ;  2  Tim.  4:8;  Rev.  20  :  6 ;  21  :  3,  4. 

15.  It  is  not  enough  to  pronounce  the 
godly  happy  and  blessed ;  we  must  be 
godly  ourselves,  ver.  15 ;  Num.  23  :  10 ; 
Ps.  32  :  1 ;  Matt.  5  :  8. 

16.  Christ  has  prepared  a  banquet, 
and  by  his  gospel  invites  us  to  come, 
ver.  16 ;  Isa.  55  :  1 ;  Matt.  11  :  28 ;  John 
6  :  37;  7  :  37 ;  Eev.  22:  17. 

17.  Jesus  extends  not  merely  general 
but  special  and  personal  invitations 
through  his  word,  ministers,  and  Spirit; 
and  these  invitations  demand  present 
and  immediate  attention,  ver.  17  ;  2  Cor. 
6:2;  Heb.  3  :  7,  8. 

18.  All  excuses  for  not  accepting  the 
blessings  of  Christ  and  the  gospel  are 
vain  and  wicked,  vers.  18-20 ;  John  15 : 
22 ;  Rom.  1  :  20 ;  3  :  19. 

19.  Things  that  are  innocent  in  them- 
selves when  they  absorb  the  soul  become 
sinful.  There  is  nothing  so  innocent 
that  it  may  not  be  perverted,  vers.  18- 
20 ;  Rom.  14  :  20-22. 

20.  Strive  to  use  the  ties  of  friend- 
ship and  of  relationship  for  Christ. 
Alas  that  even  the  marriage-tie,  which 
ought  to  help  toward  salvation,  often 
proves  the  greatest  hindrance !  ver.  20 ; 
1  Cor.  7  :  16,  29. 

21.  How  many  despise  the  gospel 
feast!  and,  like  Esau's  birthright,  it  is 
forfeited  for  ever,  ver.  21 ;  Prov.  1  :  24 ; 
Heb.  3:11;  12  :  17. 

22.  The  highly  favored  often  forsake 
and  despise  their  own  mercies,  while 
those  less  favored  often  welcome  and 
imjirove  the  blessings  of  the  gospel, 
vers.  22,  23 ;  1  Cor.  1  :  20,  26-29. 

23.  The  gospel  feast  is  so  great  that 
no  numbers  can  exhaust  it.  "  The  Sun- 
day-school teacher  may  say  to  his  elass, 
Tliere  yet  is  room;  the  parenx.  to  his 
children,  There  yet  is  room;  the  min- 
ister of  the  gospel  to  the  wide  world, 
There  yet  is  room.  The  mercy  of  God 
is  not  exhausted ;  the  blood  of  the  atone- 
ment has  not  lost  its  efficacy ;  heaven  is 
not  full.  What  a  sad  message  it  would 
be  if  we  were  compelled  to  say.  There 
is  no  more  room  I   No  matter  what  their 


A. D.  30. 


LUKE  XV 


343 


prayers,  or  tears,  or  sighs,  they  cannot 
be  saved.  Every  place  is  filled,  every 
seat  is  occupied.  But,  thanks  be  to  God ! 
this  is  not  the  message  which  we  are  to 
hear;  and  if  there  is  yet  room,  come, 
sinners,  young  and  old,  and  enter  into 
heaven.  ...  If  any  part  of  the  uni- 
verse is  to  be  vacant,  oh  let  it  be  the 
dark  world  of  woe  !" — Barnes.  Ver. 
22 ;  Rev.  7  :  9 ;  22  :  17. 

24.  Be  earnest  for  the  salvation  of 
others,  and  through  prayer  and  the 
Spirit  and  the  truth,  with  love  and 
tamest  entreaty,  compel  them  as  it 
were  to  come,  ver.  23;  2  Cor.  5  :  11; 
10  :  4. 

25.  Men  in  this  life  by  their  own  acts 
exclude  themselves  from  the  feast  of 
heavenly  glory  hereafter,  ver.  24 ;  Matt. 
25  :  42,  43 ;  John  5  :  40. 

26.  While  Christ's  service  at  this  day 
rareljr  requires  the  sacrifice  of  one's  life 
or  friends,  it  does  demand  that  which 
is  scarcely  more  easy  to  be  relinquished, 
such  as  property,  time,  worldly  ease, 
sinful  passion,  prejudice,  and  pride,  vers. 
25,  26;  Acts  21  :  13;  Phil.  3  :  7,  8. 

27.  Cross-bearing  is  essential  to  dis- 
cipleship.  "  No  cross,  no  crown,"  ver. 
27;  Gal.  5  :  24;  6  :  14. 

28.  How  many  fail  through  a  thought- 
less, half-hearted,  or  lukewarm  religion ! 
vers.  28-30 ;  Matt.  7  :  13 ;  Eev.  3  :  16. 

29.  To  what  dangers  are  formal  pro- 
fessors of  religion  exposed!  and  how 
certain  and  overwhelming  will  be 
their  defeat !  vers.  31,  32 ;  Matt.  7  :  21- 
23;  Jude4,  11,  13. 

30.  "It  is  easier  to  die  the  death  of  a 
martyr  than  to  live  the  life  of  a  Chris- 
tian," vers.  26-32  ;  1  Cor.  13  :  1-3. 

31.  He  who  builds  or  fights  iu  his 
own  strength  will  most  certainly  fail, 
vers.  28-32 ;  John  15  :  5 ;  1  John  5  :  4. 

32.  We  must  surrender  ourselves  ab- 
solutely to  God  or  we  are  lost,  vers.  31-33. 

33.  Even  a  single  cherished  sin  may 
ruin  the  soul,  ver.  33;  Ps.  66  :  18;  Isa. 
69  :  1,  2. 

34.  A  profession  of  religion  is  a 
serious  matter,  and  should  not  be  made 
without  careful  self-examination  and 
earnest  prayer.  "  Yet  if  you  are  con- 
scious of  loving  the  Saviour  and  his 
cause,  if,  so  far  as  you  can  honestly  judge, 
you  prefer  the  Saviour's  cause  to  every 
other  interest,  and  out  of  regard  to  that 
preference  are  willing  to  renounce 
earthlj  enjoyments  ai?.d  ease,  you  ought 


not  to  be  deterred  hy  a  sense  of  your 
weakness.  'He  gives  power' to  them 
who  feel  that  they  '  have  no  might.' 
Your  very  sense  of  weakness  will  prove 
your  strongest  security,  if  it  leads  you 
to  trust  in  the  Lord ;  '  for  in  the  Lord 
Jehovah  is  everlasting  strength.' " — 
Ripley.    Vers.  28-33. 

35.  Christianity  is  good,  to  be  a 
Christian  is  good.  The  gospel,  like 
salt,  exerts  a  preserving  and  purifying 
influence  upon  the  world,  ver.  34 ;  Isa. 
1  :  9 ;  2  Cor.  2  :  14. 

36.  How  dangerous  the  situation  of 
the  formal  professor!  He  is  fit  only 
for  destruction,  like  salt,  which,  having 
lost  its  saltness,  is  fit  for  nothing,  and  is 
cast  out  as  worthless,  vers.  34,  35 ;  Heb. 
6:4-6,8;  1  John  2  :  19. 


CHAPTER  XV. 

This  chapter  and  the  next  are  closely 
connected  with  what  precedes,  and  con- 
sist principally  of  parables  against  the 
Pharisees.  The  latter  murmur  at  his 
reception  of  publicans  and  sinners 
(vers.  1,  2) ;  Jesus  vindicates  his  conduct 
by  three  parables,  showing  God's  love 
to  the  greatest  sinners.  First,  the 
wandering  sheep,  sought,  brought 
tenderly  back,  and  rejoiced  over,  3- 
7.  Second,  a  piece  of  silver  diligently 
sought  and  rejoiced  over  when  found, 
8-10.  Third,  the  thankless,  wayward 
and  wasteful  prodigal  son,  returning 
with  penitence,  is  received  with  rejoic- 
ing, 11-32.  These  three  parables  ap- 
pear to  represent  a  gradation  in  sin, 
the  prodigal  son  the  most  debased,  the 
lost  sheep  representing  the  least.  The 
increasing  hopelessness  of  their  recovery 
is  thus  exhibited.  An  increasing  promi- 
nence and  value  are  also  presented  by 
the  proportion  of  the  lost  to  those 
that  remained.  In  the  first  it  is  one  to 
ninety -nine ;  in  the  second  one  to  nine ; 
and  in  the  last  one  is  lost,  and  but  one 
remains.  A  poor  woman  would  also 
feel  the  loss  of  a  piece  of  money  more 
than  a  wealthy  shepherd  the  loss  of  a 
single  sheep,  and  the  father  incompar- 
ably more  than  either  the  loss  of  his 
son.  The  first  two  bring  also  into  view 
the  love  of  God  in  seeking  after  the 
sinner  and  bringing  him  to  repentance ; 
the  third  brings  into  prominence  the 
sinner's  wilful  degradation  and  his  own 


344 


LUKE  XV. 


A.  D.  30. 


Parables  of  thp  lost  sheep  and  of  the  lost  piece  of  money. 

XV.     THEN  Mrew  near  unto  him  all  the  publicans  ''^^V.^g  ^^^  ^-  ^'^ 

2  and  sinners  for  to  hear  him.     And  the  Pharisees  and  '  '  ^*'" 

scribes  murmured,  saying,  This  man  receiveth  sinners,  ,^p  jj  s-^al  2 

'and  eateth  with  them.  12".    '    ' 


agency  in  returning  to  God.  The  three 
thus  present  a  complete  whole.  In  the 
first,  Christ,  as  a  shepherd  is  mostly 
displayed  in  following,  finding,  and 
bringing  back  the  lost.  In  the  second, 
the  Spirit's  work  is  principally  exhib- 
ited in  connection  with  the  tnith  and 
means  of  grace.  And  in  the  third,  God, 
the  Father,  in  Christ  shows  his  work. 
So  also  it  has  been  noted  that  the  sinner 
is  viewed  from  different  sides.  In  the 
lost  sheep  we  see  the  stupid,  bewildered 
sinner ;  in  the  lost  piece  of  money,  tlie 
sinner  with  the  stamped  but  marred 
image  of  God,  lying  lost,  useless,  and 
ignorant  of  his  own  worth ;  and  in  the 
prodigal  son,  the  conscious  and  willing 
sinner. 

1,  2.  The  Pharisees  Murmur  at 
Jesus  for  Receiving  Publicans 
AND  Sinners.  The  occasion  of  the 
three  parables  that  follow.  This  oc- 
curred probably  the  next  day  after  the 
dinner  with  the  chief  Pharisee  (ch.  14  : 
1 ),  in  Perea,  near  one  of  the  fords  of  the 
.Jordan,  and  not  far  from  Jericho,  where 
publicans  were  numerous  on  account  of 
the  balsam  trade.  The  whole  chapter 
is  peculiar  to  Luke. 

1.  Then  drew  near,  etc.  And  at 
that  time,  after  having  finished  the  pre- 
ceding discourse,  all  the  publicans  and 
the  sinners  were  draicing  near,  etc. 
The  verb  presents  continued  or  pro- 
gressive action,  and  declares  what  was 
going  on  at  that  time,  which  was  indeed 
according  to  their  usual  custom.  Pub- 
licans, tax-gatherers.  See  on  ch.  3  : 
12.  Sinners,  depraved  characters  or 
open  transgressors  of  the  law.  The 
former  were  infamous  among  the  Jews 
by  their  occupation,  the  latter  as 
notorious  offenders  against  the  law. 
All,  then  present.  Were  drawing  near, 
within  hearing  distance.  Perhaps  a 
feeling  of  unworthiness,  and  a  percep- 
tion of  the  contempt  in  M'hich  they  were 
held  by  the  Pharisees,  kept  them  from 
pressing  too  close.  To  hear  him,  the 
object  of  their  drawing  near.  It  was 
not  mere  curiosity,  but  a  sense  of  need 


and  a  desire  for  instruction  that  prompt- 
ed them  to  come.  Jesus  appears  to 
have  taught  them. 

2.  Pharisees,  see  on  ch.  5  :  17. 
Scribes,  see  on  ch.  5  :  21.  Miirmnr- 
ed,  were  murmuring  among  themselves 
against  him.  The  form  of  the  verb  in 
the  original  is  intensive,  implying  fre- 
quency, or  in  groups  among  themselves, 
with  mingled  indignation.  This  is  not, 
however,  to  be  pressed  too  far,  since  in 
the  Septuagint  it  is  found  in  Ex.  16  :  7, 
8;  Num.  14  :  2.  This  man,  uttered 
])erhaps  contemptuously,  at  least  indig- 
nantly. Receiveth,  to  his  presence, 
instruction,  and  favor.  This  was  a 
general  cause  of  objection.  A  particu- 
lar one  was,  and  eateth  with  them. 
Not  only  does  he  receive  them,  but  he 
allows  himself  to  be  received  and  enter- 
tained by  them.  The  Pharisees  seem 
not  here  to  refer  to  a  habit  of  our  Lord, 
but  to  a  fact  that  had  recently  occurred. 
It  is  therefore  probable  that  in  the 
journey  of  the  day  Jesus  had  eaten 
with  sinners.  This  fact  also  confirms 
the  view  taken  above,  that  the  parables 
that  follow  were  not  delivered  upon  the 
Sabbath,  when  Jesus  dined  with  the 
chief  Pharisee  (ch.  14  : 1),  but,  at  latest, 
upon  the  day  following. 

It  is  probable  that  this  objection,  on 
the  part  of  some  of  the  Pharisees,  was 
the  expression  of  malice  and  spite. 
But  on  the  part  of  others,  it  is  possible 
that  it  resulted  from  mistaken  but  ex- 
alted notions  of  what  a  prophet  ought 
to  be.  They  could  not  see  how  a  great 
and  righteous  teacher  should  thus  asso- 
ciate with  wicked  persons.  The  objec- 
tion, at  least,  was  plausible,  and  well 
calculated  to  have  its  influence  upon 
the  better  classes.  "Had  our  Lord's 
fellowship  with  these  persons  been  this, 
that  he  descended  to  their  level,  that 
he  held  converse  with  them  without  re- 
buking their  sins,  then,  indeed,  the 
objection,  '  this  man  receiveth  sinners 
and  eateth  with  them,'  would  be  well 
founded."  But  such  was  not  the  caec. 
He  received  them  in  order  that  they 


A.  D.  30. 


LUKE  XV. 


345 


3  And  he  spake  this  parable  unto  them,   saying, 

4  «What  man  of  you,  having  an  hundred  sheep,  ''if  he   J^f-  ^''- ^2'^^; 
lose  one  of  them,  doth  not  leave  the  ninety  and  nine      53  g    '       '    * 
in  the  wilderness, 'and  go  after  that  which  is  lost, until 

5  he  find  it?   J  And  when  he  hath  found  if,  he  layeth  it 

6  on  his  shoulders,  i" rejoicing.  And  when  he  cometh 
home,  he  calleth  together  his  friends  and  neighbors, 
saying  unto  them.  Rejoice  with  me ;  for  I  have  found 


'Lk.i9. 10. 

JEph.  2.  3-6;  Tit 

3  3-7 
kis.     53.    10,     11; 

Eze.  18.  23. 


might  truly  receive  him  in  their  hearts, 
and  be  no  longer  sinners  lost,  but  saved. 
He  therefore  proceeds  to  vindicate  his 
conduct,  showing  that  it  was  becoming 
not  only  to  receive  them  for  instruction 
and  as  returning  prodigals,  but  to  seek 
them  out  in  their  lost  condition  and 
lead  them  back  by  repentance.  This  is 
the  third  time  that  Jesus  rebuked  this 
self-righteous  exclusiveness.  The  first 
was  at  Matthew's  feast  (ch.  5  :  30) ;  the 
second  at  the  house  of  Simon  the  Phari- 
see (ch.  7  :  39) ;  a  fourth  occurred  in  the 
case  of  Zaccheus,  ch.  19  :  7. 

3-7.  The  Parable  of  the  Lost 
Sheep.  Found  only  in  Luke.  The 
design  has  already  been  spoken  of,  and 
is  evident  from  the  context  and  the 
jiarable  itself.  A  similar  parable,  how- 
ever, is  found  in  Matt.  IS  :  12-14,  with 
a  different  application,  showing  that  it 
is  not  the  will  of  the  Father  that  any 
of  his  little  ones  should  perish. 

3.  Parable.  See  on  ch.  8  :  4.  Unto 
them,  to  the  murmuring  Pharisees  and 
scribes  in  the  presence  and  hearing  of 
the  publicans  and  the  sinners,  and  also 
of  his  disciples,  ch.  16  : 1.  The  first  two 
parables  of  this  chapter  are  less  perfect 
than  the  third,  and  not  so  much  in  the 
narrative  style.  They  both  open  with 
a  pirabolic  question,  followed  by  a 
narrative  sentence,  and  close  with  an 
application. 

4.  What  man  of  you?  The  inter- 
rogative form  served  to  fix  attention  at 
once.  He  appeals  directly  to  that  nat- 
ural human  feeling  which  leads  a  man 
to  seek  that  which  is  lost,  and  to  rejoice 
over  it  when  found.  A  hundred 
sheep, the  size  of  his  flock  in  round  num- 
bers, showing  the  man  to  be  in  compar- 
atively good  circumstances,  and  bring- 
ing to  view  the  comparative  smallness 
of  the  loss.  If  he  lose  one  of  them. 
Doubtless  there  were  some  owners  of 
sheep  and  shepherds  present  who  were 
reminded  of  similar  incidents  in  their 


own  history.  Doth  not  leave  the 
ninety  and  nine.  Jesus  speaks  of 
this  as  most  certainly  occurring  under 
the  circumstances.  The  people  were 
familiar  with  such  incidents  in  shepherd 
life,  Ezek.  34  :  12.  In  the  wilder- 
ness, an  uninhabited  and  untilled  re- 
gion where  pasture-lands  abound,  ch. 
1  :  80 ;  Joel  1  :  19 ;  2  :  22.  Shepherds 
often  pasture  their  flocks  far  from 
home,  Ex.  3:1.  In  his  concern  for  the 
lost  one  he  loses  sight  for  the  time  of 
those  in  the  pastures,  leaving  them 
safely  cared  for  perhaps  by  a  boy  and 
dogs  (Job  30  :  1),  and  goes  after  it,  dil- 
igently searching  and  persevering  until 
he  find  it.  Sheep,  when  they  wander, 
seldom  find  their  way  back  to  the  fold. 
Hence  the  necessity  of  seeking  after 
them. 

5.  Having  ftmnd  it,  he  treats  it  with 
the  greatest  tenderness.  He  does  not 
smite  it  or  drive  it  harshly  back,  but 
he  layeth  it  on  his  shoulders,  Isa. 
40  :  11.  It  is  weary  and  weak  from 
long  wanderings,  hunger,  and  thirst; 
he  takes  compassion  upon  it.  Doubt- 
less this  was  the  usual  treatment  of  a 
lost  sheep  by  a  shepherd.  Besides,  it 
would  be  diflicult  to  drive  a  single  lost 
sheep  through  a  strange  countiy,  espe- 
cially where  there  were  few  roads  and 
no  fences.  Moreover,  in  his  rejoicing 
he  thinks  nothing  of  the  burden ;  nay, 
his  joy  finds  expression  in  tenderly  and 
fondly  bearing  it, 

6.  Returning  home,  he,  for  joy  and 
for  the  purpose  of  rejoicing,  calls  his 
friends  and  neighbors,  those  who 
are  bound  to  him  by  affection  and  those 
who  live  near  him.  The  joy  here  man- 
ifested can  only  be  fully  appreciated  by 
those  who  have  been  among  shepherds 
in  the  East,  and  who  have  witnessed 
their  tender  attachment  to  their  flock, 
each  sheep  of  which  they  know  by 
name.  Rejoice  with  me,  share  my 
joy.     It  is  running   over;   he  would 


16* 


S46 


LUKE  XV. 


A.  D.  30. 


7  my  sheep  'which  was  lost.  ""I  say  unto  you,  that 
likewise  joy  shall  be  in  heaven  over  one  sinner  that 
repenteth,  °  more  than  over  ninety  and  nine  just  per- 
sons, which  need  no  repentance. 


ch.  16.  15  ;  18.  9- 
11;  Pro.  30.  12; 
Ro.  7.  9;  1  Pet. 
2.  10,  25. 

^  ver.  M). 

»  ch.  5.  32. 


have  others  partake  of  it.  He  makes 
it  a  neighborhood  and  public  affair. 
His  joy  over  the  one  exceeds  his  gi'at- 
itude  over  the  quiet  possession  of  the 
ninety  and  nine.  My  sheep  which 
was  lost.  The  form  of  the  original 
indicates  that  the  loss  had  become  well 
known.  And  now  the  announcement 
is  made  that  his  search  had  been  suc- 
cessful, and  the  people  are  called  to- 
gether to  celebrate  the  event  with  joy. 
My  sheep,  indicating  that  it  was  his, 
though  lost. 

7.  Application  of  the  Parable. 
This  Jesus  now  gives.  Beyond  what  he 
says,  or  what  is  necessarily  implied,  we 
mu.st  advance  with  caution.  The  lost 
sheep  rejjresents  the  sinner,  Isa.  53  :  6; 
1  Pet.  2  :  25.  Some  refer  to  the  charac- 
teristics of  sheep  as  innocent,  stupid, 
ignorant  of  dangers,  weak,  and  help- 
less, thereby  illustrating  man,  once  un- 
fallen  in  paradise,  but  now  a  stupid, 
silly  wanderer,  unconscious  of  his  peril 
and  utterly  helpless.  The  sinner  is  lost 
to  God,  to  holiness,  and  to  happiness. 
Jesus  is  the  good  Shepherd,  John  10  : 
11-16  ;  Ps.  23  :  1 ;  80  :  1 ;  Ezek.  34  :  15, 
16.  He  sought  tlie  sheep  by  coming  to 
earth  and  bearing  our  sins  (Isa.  53  :  6) ; 
and  he  still  seeks  them  by  his  word, 
the  Sijirit,  his  ministers,  and  his  people. 
So  also,  having  suffered,  having  found 
sinners  and  saved  them  by  his  death, 
Jesus  returns  in  triumph  to  heaven 
with  the  troj)hics  he  had  won  and  the 
spoils  he  had  taken  from  the  great  de- 
stroyer, Ps.  68  :  18  ;  Eph.  4:8;  Isa.  53  : 
11 ;  Zeph.  3  :  17 ;  Ileb.  12  :  2.  Christ's 
seeking  after  lost  men  is  brought  prom- 
inently into  view,  Ezek.  34  :  11,  12. 
Many  gems  and  relics  of  the  early 
church,  and  paintings  in  the  catacombs, 
represent  the  good  Shepherd  bringing 
home  the  lost  sheeji  upon  his  shoulders ; 
sometimes  holding  a  seven-reeded  pipe 
to  show  the  attractions  of  divine  love, 
or  sitting  down  as  if  weary  of  the 
length  of  the  way;  and  every  soul 
saved  brings  renewed  joy  to  Christ  and 
the  heavenly  host. 

7.  I  say  unto  you.  /,  the  great 
Shepherd,  say  imto  you,  who  murmur 


and  find  fault.  This  parable  was  pecu- 
liarly adapted  to  the  scribes  and  spiri!/- 
ual  leaders  of  the  Jews,  who  were  un- 
der-shepherds  (Ezek.  34  :  2),  yet  who 
were  finding  fault  with  Jesus  for  the 
very  thing  which  they  ought  to  have 
done  themselves.  Jesus  shows  them 
that  the  same  principle  which  would 
lead  a  shepherd  and  his  friends  to  such 
joy  should  lead  him  to  seek  the  salva- 
tion of  sinners,  and  that  the  Pharisees, 
instead  of  finding  fault,  should  rejoice 
in  his  success. 

That  likewise,  that  thus,  or  so,  on 
this  wise  and  for  the  same  reason.  Joy 
shall  be  in  heaven,  in  the  presence 
of  God  and  of  his  holy  angels,  ver.  10. 
Notice  that  the  future  is  here  used,  re- 
ferring, it  may  be,  to  the  salvation  of 
some  sinner  present,  and  also,  perhaps, 
to  the  joy  which  h(!  should  soon  taste 
in  the  heavenly  mansions  after  his  suf- 
ferings are  over,  John  14  :  2;  Heb.  12  : 
2.  Over  one  sinner.  The  repenting 
sinner  is  represented  as  forming  the  ob- 
ject and  ground  of  the  angelic  joy. 
That  repenteth.  This  incidentally 
brings  to  view  the  human  side  in  con- 
version. In  repentafjce  there  is  both 
divine  and  human  agtiicy.  See  on  ch. 
13  :  3.  In  a  lost  sheep  the  human  side 
could  not  well  be  representtd.  Yet  the 
stupid  lost  animal  does  well  represent 
the  lost  sinner,  in  whom  there  are  oo 
beginnings  of  a  return,  to  God  unl  \ 
sought  after  and  wrought  upon  by  tb« 
convicting  Spirit. 

Ninety  and  nine  just  persons 
etc.  These  are  not  the  holy  angels,  fa 
they  are  not  the  same  in  kind  as  men 
while  the  ninety-nine  and  the  one  were 
the  same  in  kind,  all  sheep.  They 
were,  therefore,  men.  But  whom? 
Some  say  self-righteous  men,  like  the 
scribes  and  Pharisees.  But  such  blinded 
creatures  needed  to  repent  and  were 
objects  of  sorrow,  while  these  needed 
no  repentance  and  were  objects  of  joy, 
though  under  the  circumstances  they 
called  forth  fewer  emotions  a».Q  ii^am- 
festations  of  joy  than  the  one.  Others 
refer  them  to  regenerate  pei'o  ^s  who 
have  exercised  repentance  to'vv'c  God 


1.  D.  30. 


LUKE  XV. 


347 


Either  what  woman  having  ten  "pieces  of  silver,  if  'Mt.  18.28. 
she  lose  one  piece,  doth  not  light  a  candle,  and  sweep 
the  house,  and  seek  diligently  till  she  find  itf    And 
when  she  hath  found  if,  she  calleth  her  friends  and 
her  neighbors  together,  saying,  Rejoice  with  me;  for  I 


and  faith  in  Christ.  This  is  possible, 
for  they  have  returned  to  God  and  to 
(he  great  bishop  or  overseer  of  their 
fiouls.  They  no  longer  need  tha''  change 
of  mind  which  is  included  in  repent- 
ance, and  that  turning  to  God  which  is 
inseparably  connected  with  it.  Indeed, 
this  seems  to  me  the  most  natural  in- 
terpretation; this  also  makes  the  w/Wer- 
ness  represent  this  world.  Yet  they 
may  be  referred,  if  one  so  desires,  to 
the  spirits  of  just  men  made  perfect; 
for  these  are  indeed  in  the  highest  and 
strictest  sense  "just  persons  who  need 
no  repentance."  Wilderness  then  must 
be  the  heavenly  places,  the  abode  of  the 
righteous  dead. 

This  lang^iage  of  our  Saviour  does 
not  mean  that  God  esteems  one  penitent 
sinner  more  than  ninety-nine  confirmed 
and  established  saints,  but  rather  that 
for  the  time  the  interest  and  joy  of 
heaven  are  specially  concentrated  on 
him.  As  a  father  peculiarly  rejoices 
over  a  child  that  has  been  snatched 
from  the  jaws  of  death,  while  his  other 
children,  who  are  equally  dear  to  him, 
are  comparatively  forgotten,  so  do  the 
inhabitants  of  heaven  rejoice  over  the 
salvation  of  a  sinner,  while  those  al- 
ready saved  and  already  rejoiced  over 
are  at  the  time  as  it  were  lost  to  their 
view.  We  must,  however,  remember  that 
when  human  emotions  are  ascribed  to 
God,  they  are  to  be  taken  in  a  high 
and  holy  sense,  excluding  all  imperfec- 
tion and  all  sensations  which  result 
from  our  animal  nature. 

8-10.  Parable  of  the  Lost  Piece 
OF  Silver.  Recorded  only  by  Luke. 
Similar  in  design  to  the  preceding 
parable,  but  an  advance  upon  it  in 
presenting  the  lost  condition  of  the 
sinner  and  the  influences  of  the  Spirit 
in  seeking  and  finding  him. 

8.  Either,  or,  connecting  this  with 
the  preceding  parable  as  illustrating 
the  same  facts  and  principles.  What 
woman.  .Jesus  appeals  to  human  ex- 
perience and  to  a  course  of  conduct  per- 
fectly natural  in  those  days.  Having 
ten    pieces    of   silver.     The    coins 


here  meant  were  the  Greek  drachmas, 
which  at  that  time  were  worth  about 
fifteen  cents  among  the  Jews  and 
Romans.  It  must  be  recollected,  how- 
ever, that  silver  had  about  ten  times  its 
present  value.  These  ten  coins  were 
all  the  woman  possessed,  and  were 
therefore  treasured  up  with  care;  and 
when  she  lost  one- tenth  of  all  she  had, 
it  was  severely  felt.  The  value  of  the 
sinner  is  thus  brought  out  more  striking- 
ly than  in  the  preceding  parable.  If 
she  lose  one  piece.  The  sheep  (ver. 
4)  was  still  wandering;  the  piece  of 
money  was  lost  from  sight,  and  where 
it  lay  concealed  was  wholly  unknown. 
The  loss  of  the  latter  is  thus  presented 
as  a  more  complete  or  absolute  fact  than 
that  of  the  former. 

Doth  not  light  a  candle,  a  lamp. 
This  was  necessary,  since  many  of  the 
houses  had  no  windows,  or  only  very 
small  ones.  The  windows  at  the  present 
day  in  Palestine  are  mere  holes  in  the 
sides  of  the  huis,  often  very  small.  Hun- 
dreds of  houses  now  in  Palestine  have  no 
windows  at  all.  Such,  too,  is  the  case 
with  many  of  the  smaller  houses  among 
the  remains  of  Pompeii,  and  the  win- 
dows in  those  which  have  them  are 
rather  loop-holes,  like  those  in  our 
barns.  Seek  diligently,  carefully, 
till  she  find  it.  The  search  was 
earnest,  careful,  persevering,  and  suc- 
cessful. It  was  also  very  thorough.  She 
swept  the  house,  in  which  the  dust 
and  dirt  had  accumulated,  and  perhaps 
covered  the  coin.  "  The  sketch  is  vivid 
and  lifelike.  It  is  as  though  one  saw 
the  dust  of  the  broom  flying  around  in 
sweeping  until  she  succeeds  in  discov- 
ering in  a  dark  corner  the  lost  piece, 
and   immediately  picks  it  up." — Van 

OOSTERZEE. 

9.  She  calleth  her  friends  and 
neighbors.  The  feminine  is  used  in 
the  original.  True  to  nature  as  well 
as  to  Eastern  custom,  she  calls  togethei 
her  female  friends  and  neighbors. 
Compare  Ruth  4  :  14,  17.  Her  joy  is 
30  great  that  she  makes  it  public.  Her 
labor  had  been  rewarded  with  success. 


348 


LUKE  XV. 


A.  D.  30, 


10  have  found  the  piece  which  I  had  lost.  Likewise,  I  p  Mt.  is.  lo,  ii ; 
say  unto  you,  ''there  is  joy  in  the  presence  of  the  an-  Ac.ii.i8;Phiie. 
gels  of  God  over  one  sinner  i  that  rej^enteth. 


Parable  of  the  prodigal  son. 
11      And   he    said,   ''A    certain    man    had 


1  ver.  7  ;  ch.  13.  2, 5. 


two    sons.    '  Ro-  3-  29  ;  10.  12. 


The  piece,  the  coin,  the  drachvia, 
ver.  8.  The  woman  was  already  in  her 
own  house;  nothing  is  therefore  said 
about  returning,  as  did  the  shepherd. 

10.  The  ArpLicATio?f  of  the  Par- 
able. The  application  is  substantially 
the  same  as  that  in  ver.  7.  Likewise, 
on  this  wise  and  for  the  same  reason. 
The  general  design  appears  to  be  to 
show  Christ's  desire  to  save  sinners  and 
the  joy  which  their  salvation  occasions. 
The  lost  piece  of  money  represents  the 
sinner  lost  to  God,  truth,  and  happiness. 
Some  see  in  this  figure  the  sinner's  un- 
consciousness of  danger  and  of  his  own 
real  worth;  the  original  dignity  of  his 
soul  stamped  with  God's  image  (Gen. 
1  :  27) ;  this  image  marred  and  its 
former  lustre  miserably  tarnished  (Lam. 
4:1;  Isa.  1  :  22 ;  Jer.  6  :  30) ;  but  him- 
self still  God's  creature  and  capable  of 
restoration. 

The  tvoman  is  made  to  represent  the 
Holy  Spirit,  the  church,  or  Christ  by 
different  expositors.  Her  sex  does  not 
necessarily  decide  anything  regarding 
the  interj)retation.  With  her  lighted 
lamp,  sweeping  and  searching,  she  very 
aptly  represents  Christ  with  his  word 
and  Spirit,  seeking  to  save  that  which 
was  lost,  Eph.  5  :  13,  14.  The  house 
may  represent  the  world.  Yet  we  must 
be  careful  not  to  press  into  imdue  sig- 
nificance the  mere  drapery  of  the  para- 
ble and  suppose  that  every  word  has  a 
deep  and  special  meaning.  Jesus  has 
told  us  what  he  intended  principally  to 
illustrate. 

There  is  joy,  not  "joy  shall  be," 
as  in  ver.  7,  but  joy  is,  the  statement 
of  a  present  reality,  a  truth  already 
existing.  In  the  presence  of  the 
angels  of  God,  wherever  they  may 
be,  especially  in  heaven.  Of  course 
they  must  particii:>ate  in  the  joy.  Some 
suppose  that  because  the  words  "in 
heaven"  (ver.  7)  are  here  omitted  the 
meaning  must  be  that  the  Spirit  abides 
in  the  church  aTid  the  angels  are  pres- 
rnt  in  the  church,  1  Cor.  11  :  10.  This 
Is  by  no  means  a  necessary  inference. 


Much  better  is  it  to  regard  these  two 
verses  (7  and  10)  as  mutually  explain- 
ing each  other.  Besides,  it  is  most 
natural  to  refer  this  language  to  heaven. 
Over  one  sinner,  etc.  The  rei)etition 
gives  emphasis  to  this  glorious  fact. 
The  compiarison  with  the  ten  is  omitted, 
since  in  this  case,  after  the  ninety  and 
nine,  it  would  weaken  the  expression. 
The  inference  which  Jesus  would  have 
his  hearers  draw  is  plain:  Think  it  not 
strange  that  I  labor  to  increase  the  joy 
of  angels  by  seeking  to  save  tliose  whom 
you  despise.  You  would  not  find  fault 
with  that  woman ;  do  not,  then,  find  fault 
with  me. 

The  joy  and  interest  of  angels  in  the 
salvation  of  men  are  here  imiilied.  Their 
deep  interest  in  the  work  of  redemp- 
tion is  bi-ought  to  view  in  Scripture. 
They  rejoiced  at  the  Saviour's  birth, 
ch.  2  :  13,  14.  Of  the  suflFerings  of 
Christ  also  and  the  glory  that  should 
follow,  and  of  the  preaching  of  the 
gospel  the  apostle  said,  "  Which  things 
the  angels  desire  to  look  into,"  1  Pet.  1 : 
11,  12. 

11-32.  The  Prodigal  Son.  Pecu- 
liar to  Luke.  This  is  the  most  beautiful 
of  our  Lord's  i^arables.  Stier  styles  it 
"  the  crown  and  pearl  of  all."  It  is 
simple,  artless,  and  transparent  as  a 
chapter  of  human  life.  A  silver  lining 
of  mercy  gilds  its  scenery;  it  reveals 
many  of  the  mysteries  of  the  kingdom 
of  heaven  (Matt.  13:11)  and  vividly 
presents  the  glad  tidings  of  the  gospel. 
It  is,  indeed,  a  mirror  into  which  men 
can  look  and  see  themselves.  Its  main 
design  is  to  show  God's  willingness  to 
receive  penitent  sinners,  and  in  addition 
a  secondary  design,  to  exhibit  the  in- 
justice, selfishness,  and  unreasonable- 
ness of  jealousy  on  that  account.  While 
the  two  preceding  parables  illustrate 
the  divine  side  in  the  salvation  of  sin- 
ners, God  by  his  Son,  Spirit,  word,  and 
people  seeking  after  them,  this  jire- 
sentsthe  human  side,  the  sinner  coming 
to  a  sense  of  his  lost  condition,  reflect- 
ing, resolving,  seeking,  finding    -btaio 


A. D.  30. 


LUKE  XV. 


349 


12  And  the  younger  of  tlieni  said  to  his  father,  Father, 
give  me  the  i)ortion  of  goods  that  falleth  to  me.    And 


ing  forgiveness  and  restoration.  In 
treating  this  23arable  I  shall  depart 
from  my  more  usual  custom  of  inter- 
preting at  tlie  end,  and  explain  as  we 
t,'()  along. 

11.  A  certain  man,  of  large  means 
aud  of  a  condescending  and  tender 
heart.  This  represents  God  as  tlie 
Father  of  mankind,  who  in  Christ  is 
reconciling  tlie  world  unto  himself,  1 
Cor.  5  :  19.  All  nations  are  of  one 
blood ;  all  are  his  ofispring,  Acts  17  : 
26,  28.  The  parable  is  fitting  to  Luke's 
Gospel,  which  was  intended  for  the 
race. 

Two  sons  denote  two  classes,  the 
professedly  righteous  and  the  openly 
wicked.  In  their  special  application  to 
Christ's  hearers  they  denoted  the  scribes 
and  Pharisees,  those  who  professed  to 
serve  God  and  were  not  outwardly  and 
openly  wicked,  aud  publicans  and  sin- 
ners, non-professors,  outward  and  open 
transgressors  of  the  law.  In  a  wider 
application,  in  view  of  the  fact  yet  to 
be  brought  out  more  clearly  that  the 
gospel  was  designed  for  all  nations  and 
to  be  preached  to  every  creature,  the 
two  sons  represent  the  Jews  and  the 
Gentiles.  Jehovah  is  God  both  of  Jew 
aud  Gentile,  Rom.  3  :  28,  29.  All  men 
are,  through  creation  and  providence, 
sons  of  God.  Like  an  ancient  prophecy, 
this  pai'able  has  a  progressive  applica- 
tion, foreshadowing  and  illustrating  the 
experience  of  men  in  their  relation  to 
God  in  every  age. 

With  this  view  of  its  ai^plication,  we 
may  also  see  in  it  a  striking  illustration 
of  two  classes  of  God's  children — those 
who  continue  faithful  and  those  who 
wander  and  backslide  in  heart,  and,  be- 
ing filled  with  their  own  ways,  return 
with  penitence  and  are  forgiven,  and 
often  honored  of  God  to  such  an  extent 
as  to  excite  improper  feelings  in  their 
Christian  brethren  tovvard  them,  Prov. 
14  :  14 ;  Jer.  3  :  12,  22 ;  Ezek.  36  :  31, 
32  ;  Micah  7  :  10 ;  Ps.  23  :  3 ;  85  :  8  ; 
Rev.  2  : 5. 

12.  In  this  verse  and  the  four  that 
follow  we  bave  the  prodigal's  sin  and 
folly  in  dej-arting  from  his  father  and 
living  iu  &  riotous  manner,  and  the 
misery  lie  brought  upon  liimself.    The 

30 


younger  son,  the  one  upon  whom  the 
father  would  naturally  look  with  pecu- 
liar tenderness,  Gen.  37  :  3.  Youth,  too, 
suggests  lightness,  frivolity,  and  the 
danger  of  being  easily  led  astray. 
Weary  of  restraint  and  restless  under 
the  wise  management  of  his  father,  the 
younger  sou  would  be  his  own  master 
and  live  in  a  state  of  independence. 
So  the  sinner  would  live  a  carnal  life 
of  what  he  calls  liberty.  The  language 
of  his  heart  is,  "  Let  us  break  his  bands 
asunder  and  cast  away  his  cords  from 
us,"  Ps.  2:3.  Or  in  thought  and  life 
they  practically  say  unto  God,  "  Depart 
from  us,  for  we  desire  not  a  knowledge 
of  thy  ways.  What  is  the  Almighty 
that  we  should  serve  him  ?  And  what 
profit  should  we  have  if  we  pray  unto 
him?" 

Said  to  his  father.  This  request 
amounted  almost  to  a  demand.  It  is 
strongly  put  in  technical,  almost  legal, 
form.  This  shows  that  he  had  in  heart 
already  become  alienated  from  his  fa- 
ther and  estranged  from  home.  Thus 
sin  begins  in  the  heart,  James  1  :  15. 

Give  me  the  portion  of  goods, 
of  the  property,  substance,  of  whatever 
description,  that  falleth  to  me,  that 
would  be  his  at  the  death  of  his  father. 
According  to  a  Jewish  law  (Deut.  21  : 
17),  a  father  was  to  leave  his  estate 
equally  among  his  children,  except  the 
eldest,  who  was  entitled  to  two  shares. 
The  portion  of  the  younger  son,  then, 
was  one-third.  Examples  of  distributing 
an  estate  during  a  father's  lifetime  have 
been  adduced  from  some  Eastern  na- 
tions, but  not  from  among  the  Jews. 
Abraham,  however,  during  his  lifetime, 
appears  to  have  given  most  of  his  pos- 
sessions to  Isaac,  and  gifts  or  portions 
to  the  sons  of  his  second  wife,  Keturah, 
Gen.  25  :  1,  5,  6.  As  Jesus  derived  his 
parables  from  real  life,  we  may  infer 
that  such  a  division  of  property  was 
not  entirely  unknown  among  the  Jews, 
the  father  perha])s  reserving  a  portion, 
which  would  at  death  fall  to  the  eldest 
or  to  the  one  who  remained  at  home. 
Thus  the  sinner  wishes  to  be  independ- 
ent of  God,  to  be  a  god  to  himself,  and 
to  live  according  to  his  own  will  and  for 
his  own  pleasure,  Gen.  3  :  5,  6.     Hia 


850 


LUKE  XV. 


A.D.  30. 


13  he  divided  unto  them  '  his  living.    And  not  many  days   '  Mk.  12.  44. 
after  tlie  vonnper  son  fratliered  all  t,op-ftthp.r_  'nnr]  toot       ?„   .  „    Z„  !, 


after  the  younger  son  gathered  all  together,  *  and  took 
his  journey  into  a  far  country,  and  there  "wasted  his 

14  substance  with  riotous  living.      And  when  he  had 
spent  all,  there  arose  a  mighty  famine  in  that  land ; 

15  ^and  he  began  to  be  in  want.     And  he  went  and 


Ps. 

10.  4-6  ;  73.  27. 
'Pro.   5.   8-14;   6. 
26;Ecc.  11.9, 10; 
Kph.  2.  2,  3. 

'John  8.  34. 


proud  and  wilful  determiuation,  his 
claims  to  liberty  to  depart  from  his 
heavenly  Father  and  to  do  as  he 
pleases,  fiud  here  illustration. 

He  divided  unto  them,  to  both 
sons,  his  living,  his  substance,  with 
this  distinction,  that  tlie  younger  son 
had  full  control  of  his  portion,  while 
the  older  one,  in  the  house  with  his 
father,  was  substantially  the  owner  of 
what  remained,  though  it  was  still  un- 
der the  guidance  of  the  father,  ver.  31. 
So  God  bestows  upon  man  his  gifts,  both 
spiritual  and  temporal,  and  a  freedom 
to  use  them  as  he  pleases — the  right- 
eous, as  stewards  and  as  sons,  under  the 
direction  of  their  heavenly  Father  and 
in  submission  to  his  will ;  the  wicked, 
on  the  contrary,  according  to  their  own 
desires  and  for  their  own  ends.  God 
allows  them  to  use  tlieir  freedom  in 
sinning  against  him,  and  they  learn  by 
sad  experience  that  in  departing  from 
him  they  lose  true  freedom  and  be- 
come slaves  to  their  own  lusts,  to  the 
world,  and  to  the  devil. 

13.  Not  many  days  after,  very 
Kuon  after  the  distribution  of  the  prop- 
erty. Gathered  all  together.  The 
father  may  have  divided  the  estate  in 
such  a  manner  as  that  the  younger  son 
could  take  all  his  property  away  with 
him  if  he  desired.  Or  the  son  may 
have  converted  it  into  money  and  other 
valuables,  so  a.s  to  take  all  with  him. 
He  resolves  and  acts  deliberately.  And 
took  his  journey,  not  only  from 
home,  but,  as  the  word  literally  means, 
from  his  oivn  people  or  country;  he 
went  abroad  into  a  far  country.  He 
wanted  to  be  not  only  out  of  the  sight, 
but  beyond  the  influence,  of  his  father. 
So  far  away  was  he  in  character  and 
life,  as  well  as  in  distance,  that  he  was 
as  one  dead,  ver.  24.  What  a  picture 
of  the  natural  man  and  of  the  natural 
heart  that  would  live  at  a  distance  from 
God,  and  as  far  as  possible  "  without 
God  in  the  world !"  Eph.  2  :  12. 

Wasted,  dissipated,  squandered,  his 
substance,  or  property,  in  riotous 


living.  One  word  in  the  original,  and 
of  very  strong  import,  meaning,  lit- 
erally, riotoiifdy,  dissolutely,  with  the 
idea  of  thus  doing  in  a  self-destroying 
manner.  It  was  used  to  express  the  ut- 
most abandonment  of  character.  Bengel 
says  that  Aristotle  (Eth.  iv.  1)  uses  its 
corresponding  adjective  of  one  who  is 
ruined  by  himself,  and  that  its  corre- 
sponding noun  is  used  to  denote  prod- 
igality joined  to  intemperance.  The 
latter  is  used  in  Eph.  5  :  18 ;  Tit.  1:6; 
1  Pet.  4  :  4.  He  plunged  recklessly 
into  extravagance,  dissipation,  and  dis- 
solute living.  Compare  his  elder  bro- 
ther's estimate  of  his  manner  of  life, 
ver.  30.  Compare  also  ch.  12  :  45.  Sc 
do  the  wicked  squander  the  gifts  of 
God — genius,  intellect,  attainments,  af- 
fections, conscience,  will,  time,  money 
influence,  and  life  itself,  the  means  of 
grace  and  the  blessings  of  the  gospel — 
in  the  service  of  sin,  Prov.  28  :  19 ;  Gal. 
5  :  19-21 ;  Eph.  4  :  17-19 ;  Isa.  55  :  2. 

14.  When  he  had  spent  all.  For 
a  while  time  passed  merrily ;  he  revels 
in  plenty ;  but  no  property  is  so  vast  as 
not  to  be  wasted  by  a  life  of  extrava- 
gance and  dissipation.  At  length  all  is 
gone.  "  Even  so  the  sinner  for  a  while 
may  flatter  himself  that  he  is  doing 
well  at  a  distance  from  God;  he  dis- 
covers not  all  at  once  his  misery  and 
poverty,  for  the  world  has  its  attrac- 
tions and  the  flesh  its  pleasures;  liis 
affections  are  not  all  at  once  laid  waste, 
nor  the  sources  of  natural  delight  drawn 
dry  in  an  instant.  But  this  is  the  end 
whereunto  he  is  more  or  less  rapidly 
hastening.  The  time  arrives  when  he 
has  come  to  an  end  of  all  the  satisfac- 
tion and  joy  which  the  creature  can 
give  him." — Trench.  The  pleasures 
of  sin  are  but  for  a  season,  Heb.  11  :  25. 

There  arose  a  mighty  famine, 
as  if  through  the  righteous  judgment 
of  God  upon  him,  in  that  land, 
throughout  that  country;  it  was  verj 
grievous  and  widespread,  and  he  be- 
gan to  be  in  want.  He  suffers  t 
twofold  evil,  poverty  and  famine.    Th« 


A.  D.  30. 


LUKE  XV. 


S,')! 


jijiiied  himself  to  a  citizen  of  that  country ;  and  he 
16  sent  him  into  his   fields   to   feed  swine.     And  "he   "l^gj?- 
would  fain  have  filled  his  belly  with  the  husks  that 
the  swine  did  eat:  and  no  ^man  gave  unto  him. 


X  Ps.  142.  4. 


former  he  brought  upou  himself;  the 
latter  overtakes  him,  and  at  its  very 
commencement  he  began  to  suffer  for 
the  necessities  of  life.  So  do  worldly 
and  sensual  pleasures  perish  with  their 
using.  The  heart  of  the  sinner  is  un- 
satistied  ;  the  thirst  for  happiness  un- 
quenched.  He  has  blasted  hopes, 
sihame,  and  remorse.  With  the  discov- 
ery of  his  spiritual  want  he  finds  him- 
self in  a  great  spiritual  famine — a  fam- 
ine of  that  which  can  alone  nourish 
aud  satisfy  tlie  soul.  "  This  famine  the 
destitution  of  the  only  bread  which  sat- 
isfies, exists  always  in  that  country." — 
Stier.  Isa.  55  :  2 ;  Jer.  2  :  19 ;  17  :  5, 
6 ;  Ezek.  7:19;  Isa.  57  :  21 ;  Rom.  1  : 
21 ;  6  :  21. 

Where  now  are  the  prodigal's  gay 
companions  who  had  feasted  at  his 
table?  Why  do  they  not  now  come 
forward  and  help?  Alas!  iu  his  ad- 
versity they  are  friends  no  longer. 
They  may  now  mock  over  his  ruin; 
aud  if  tliey  would  help  him,  they 
miglit  be  unable.  The  tender  mercies 
of  the  wicked  are  cruel.  The  sinner  is 
deserted  and  alone  when  he  comes  into 
extremity,  and  he  reaps  the  bitter  fruits 
of  transgression,  Eccl.  4  :  10. 

15.  Now  indeed  was  a  time  for  reflec- 
tion, Eccl.  7  :  14.  One  would  bave 
supposed  that  in  his  adversity  he  would 
have  turned  his  thoughts  homeward. 
But  he  is  not  yet  sufiiciently  humbled. 
Rather  than  even  think  of  going  back 
to  his  father,  he  will  submit  to  the  most 
servile  state.  So  he  went  from  the 
scene  of  his  vice,  dissipation,  and  want 
into  what  proved  a  still  lower  plane  of 
degradation  and  misery.  But  rather 
thau  starve,  he  resolves  to  work.  Whei: 
the  sinner  begins  to  feel  the  burden  of 
sin,  he  first  endeavors  to  save  himself, 
which  only  results  in  increased  wretch- 
edness. But  even  this  is  often  neces- 
sary to  lead  him  to  despair  of  self  and 
trust  alone  in  Christ.  Joined  him- 
self, as  a  servant.  The  verb  in  the 
original  expresses  the  closest  coher- 
ence; literally,  he  glued  himself.  What- 
ever contempt  there  may  be  in  the  ex- 
pression is  not  iu  the  word,  but  in  the 


character  of  the  person  to  whom  he 
clave  (compare  Rom.  12  :  9  and  1  Cor. 
6  :  Iti) :  to  a  citizen  of  that  coun- 
try, a  Gentile  and  a  heathen.  To  be- 
come a  servant  of  a  Gentile  was  indeed 
degrading  to  a  Jew.  The  Pharisees 
who  heard  this  would  naturally  think 
of  the  publicans  who  were  engaged  in 
the  detestable  engagement  of  gathering 
taxes  for  a  foreign  power.  And  he, 
regarding  him  as  a  worthless  creature 
and  fit  for  no  better  position,  sent  him 
.  .  .  to  feed  swine,  to  tend  them 
and  watch  them  while  grazing  or  feed- 
ing. This  was  indeed  a  degrading  em- 
ployment among  all  nations,  but  es- 
pecially among  the  Jews,  to  whom 
swine  were  an  abomination,  Isa.  65  :  3, 
4 ;  Deut.  14  :  8.  Perhaps  this  rich 
heathen  did  this  in  contempt  to  this 
poor,  miserable,  and  necessitous  Jew. 
"  Behold  the  son  sunk  into  a  swine- 
herd 1"  How  are  the  mighty  fallen, 
and  how  is  human  luiture  degraded  by 
sin  !  First  in  the  image  of  God,  now  a 
servant  of  sin — yea,  a  slave  to  the  devil, 
John  8  :  34,  44.  "Convictions  and 
terrors  seldom  bring  the  wanderer  at 
once  to  the  door  of  mercy;  he  generally 
tries  in  succession  several  other  methods, 
in  order  to  obtain  relief.  See  Isa.  9  : 
10 ;  Jer.  5:6;  Isa.  57  :  10 ;  Amos  4  :  G- 
10.  As  the  i^rodigal  attempted  to  keep 
body  and  soul  together  by  the  most 
desperate  and  loathsome  expedients 
rather  than  throw  himself  on  his  fath- 
er's compassion,  so  an  alienated  liuman 
soul,  conscious  of  having  offended  a 
good  God,  and  therefore  hating  deeply 
the  holy  One,  will  bear  and  do  the  will 
of  the  wicked  one  to  the  utmost  ex- 
tremity of  misery  rather  than  come 
home  a  beggar  and  be  indebted  for  all 
tc  a  Father's  love."— Dr.  A.  Nevin. 

16.  Disgraceful  as  his  employment  was, 
the  prodigal  could  have  probably  en- 
dured it  had  he  had  sufficient  aud  whole- 
some food.  But  the  famine  was  severe, 
his  master  was  hard-hearted,  and  bread 
was  not  furnished.  Added  to  his  disgrace 
aud  misery  was  that  of  starvation. 
And  he  would  fain,  longed,  desired 
earnestly,  was  eager  to  Jill,  etc.    Soma 


852 


LUKE  XV. 


A.  D.  30 


17      And  ywhen  he  came  to  'himself,  he  said.  How  'Jer.  3i.  19 ;  Eze. 

'  18.  23,  28 ;  Ac.  2. 

37 ;  Eph.  5.  14.        »  Ps.  119.  59. 


very  able  expositors  take  this  to  mean 
that  he  desired  earnestly  swine's  fodder 
and  was  not  able  even  to  obtain  that. 
"  And  no  man  gave  unto  him  "  there- 
from. Whatever  fare  he  had  was  so 
scanty  or  so  bad  that  even  the  pods 
which  the  swine  were  eating  were  the 
object  of  his  craving  appetite.  But 
this  was  even  denied  him,  perhaps  by 
the  steward  under  whom  he  served. 
He  must,  therefore,  seek  even  worse 
food,  if  he  could  find  it,  to  satisfy  his 
hunger.  This  is  an  allowable  view,  and 
at  first  sight  would  seem  more  agreeable 
with  the  original.  Yet  the  Greek  may 
mean  that,  no  one  giving  him  anything 
Detter,  he  was  glad  to  share  the  husks 
which  the  swine  were  eating.  The 
clause  and  no  man  gave  unto  him 
appears  to  be  a  reason  why  he  was 
driven  to  such  an  extremity.  And  with 
a  Hebraistic  use  may  mean  for,  and 
anything  may  be  understood  after  gave. 
Compare  ch.  6  :  30,  where  a  similar  ob- 
ject is  understood.  The  clause  then 
would  read,  and  or  for  no  one  gave 
anything  to  him.  Besides,  it  would  not 
have  been  easy  to  deprive  him  of  the 
opportunity  of  eating  some  of  these 
"  husks."  And  the  same  word  in  the 
original  is  also  found  in  ch.  16  :  21, 
"  was  desiring  to  be  fed  with  the  crumbs 
which  fell  from  the  rich  man's  table," 
where  it  seems  to  be  implied  that  Laza- 
rus did  eat  of  some  of  the  crumbs. 

Filled  his  belly,  or  stomach,  a 
somewliat  uncomely  expression,  but 
used  designedly  and  with  meaning. 
He  could  only  fill  himself  and  partially 
check  his  hunger  without  truly  satisfy- 
ing it,  for  the  food  of  beasts  could  not 
appease  the  cravings  of  man.  Though 
eager  and  glad  to  do  it,  he  could  not 
get  enough  to  satisfy  his  hunger,  ver. 
"17. 

The  husks,  carob  pods  or  fruit. 
The  word  in  the  original  signifies  liter- 
ally liltle  horns,  with  reference  to  the 
extended  and  slightly  curve-shaped  pods 
of  the  carob  fruit.  The  ])ods  are  Irom 
^ix  to  ten  inches  long  and  one  broad. 
'  I  have  seen  large  orchards  of  this 
chariib  in  Cyprus,  where  it  is  still  the 
fruit  which  the  swine  do  eat.  In  Cy- 
prus,   Asia    Minor,    and    the    Grecian 


islands  you  will  see  full-grown  trees 
bending  under  half  a  ton  of  green 
pods."— Db.  Thomson,  Land  and 
Book,  vol.  i.,  p.  22.  "  It  is  a  large  tree, 
with  a  thick  foliage  and  widespreading 
branches.  I  saw  it  growing  on  the 
Mount  of  Olives  and  elsewhere  around 
Jerusalem.  The  fruit  is  a  leguminous 
product,  resembling  the  pod  of  our 
locust  tree,  but  much  larger;  it  has  a 
sweetish  pulp  when  tender,  but  soon 
becomes  dry  and  hard,  with  small  seeds 
which  rattle  in  the  pods  when  shaken. 
It  emits  a  slight  odor  when  first  gath- 
ered oflensive  to  those  whom  use  has 
not  accustomed  to  it.  The  poorer 
classes  employ  it  as  food  in  the  coun- 
tries where  it  is  produced.  I  was  told 
at  Smyrna  that  it  is  in  great  request  in 
some  of  the  Greek  islands  as  a  nutr' 
tious  article  for  fattening  swine." — Dfc. 
Hackett,  Illustrations  of  Scripture,  p. 
137.  The  special  point  here  is  that  he 
who  was  brought  up  in  the  midst  of 
plenty  is  so  reduced  by  want  as  gladly 
to  welcome  the  meanest  and  scanties* 
fare. 

What  a  picture  of  the  fruitless  at- 
tempts of  the  sinner  seeking  to  satisfy 
the  yearnings  of  his  soul  with  the  en- 
joyment of  lusts  and  pleasures  and  the 
gratification  of  his  appetite !  They, 
indeed,  feed  on  the  wind  (Hos.  12  :  1), 
or  they  feed  on  ashes  (Isa.  44  :  20;, 
growing  worse  and  worse.  In  base  in- 
dulgences, in  sinful  pleasures,  or  in 
more  decent  worldly  pursuits  they  sees 
for  satisfaction,  but  in  vain.  Worldly 
goods  cannot  satisfy  the  soul,  and  sin 
ruins  both  soul  and  body.  The  sinner 
can  obtain  no  help  from  Satan,  and  tlie 
world ;  nay,  both  seek  to  plunge  him 
deeper  in  ruin.  God  alone  can  "satisfy 
the  longing  soul  and  fill  the  hungry 
soul  with  goodness,"  Ps.  107  :  9.  The 
soul  cries  not  "  It  is  enough  "  until  it  ia 
"  filled  with  all  the  fulness  of  God," 
Eph.  3  :  19. 

17.  In  this  and  the  three  following 
verses  we  have  an  account  of  the  prodi- 
gal's penitence  and  return.  Thousands 
go  on  to  eternal  ruin,  but  here  is  one  to 
whom,  in  his  last  extremity,  afflictions 
are  sanctified.  In  the  calamities  that 
overtook  him  a  jdthe  trials  to  which  ha 


A.  D.  30. 


LUKE  XV. 


353 


many  hired  servants  of  my  fatlier'.s  have  bread  eiioiigli 

18  and  to  spare,  and  I  perish  with  hun^erl     "I  will  arise 
and  go  to  my  fatlier,  and  will  say  unto  him,  Father, 

19  •*!  have  sinned " against  heaven,  and  bclbre  thee,  ''and 

•  Ps.  51.4.  4  ch.  5.  8 ;  Job  42.  6. 


•Ps.   11(5.  3-'>;  Is. 

55.  7  ;    Lf  ra.  H. 

lR-22,     29,     40, 

Hos.2.7;  14.1-3. 
b  Le.  26.  40 ;  Ps.  51. 

4. 


was  subjected,  we  may  see  the  hand  of 
a  heavenly  Father  seeking  his  wander- 
ing one.  Compare  2  Chron.  33  :  10-13. 
Aud  when   he   came  to  himself, 

literally,  and  coming  into  or  unto  him- 
self, as  :^  he  had  been  out  of  mind. 
He  had  been  beside  himself;  his  reason, 
which  had  been  dethroned  and  becloud- 
ed by  the  mad  intoxication  of  sensual 
pleasure,  now  returns.  Repentance  be- 
gins in  reflection,  Mark  14:12;  Ps. 
119  :  59.  He  who  returns  to  God  must 
first  return  to  himself.  The  sinner  is 
prone  to  think  the  earnest  seeker  or  the 
Christian  mad  (Acts  2(3  :  24)  when  he 
himself  is  mad,  Eccl.  9  :  3. 

How  many  hired  servants,  and 
he  a  hired  servant  I  But  what  a  contrast 
in  their  condition  !  These  were  the  low- 
est of  his  father's  servants ;  above  them 
were  others  mentioned  in  ver.  26;  and 
highest,  those  in  ver.  22.  Of  my  fa- 
ther's, of  my  father.  He  contrasts  his 
miserable  condition  with  that  of  the 
meanest  servants  at  home.  They  had 
bread  enough  and  to  spare,  a 
superabundance  of  bread.  Bread,  the 
.staff  of  life  and  the  food  of  man,  stands 
in  striking  contrast  to  the  miserable 
food  of  brutes,  on  which  he  had  been 
living.  Aud  I  perish,- etc.  Accord- 
ing to  the  highest  critical  authorities, 
and  J  perish  here  with  hunger.  And 
I,  a  son,  am  actually  starving,  and  am 
not  even  thought  worth  my  food  by  the 
master  to  whom  I  have  hired  myself. 
'  Before  his  leaving  home  it  had  been 
drudgery  to  be  a  son.  Now  it  would  be 
freedom  to  be  a  servant." — Jacobus. 
So  the  repenting  sinner  perceives  his 
miserable  condition  in  contrast  to  the 
happy  condition  of  the  humblest  of 
God's  servants.  And  so,  also,  he  must 
feel  how  hopeless  is  his  case  before  he 
will  turn  to  Christ  for  salvation. 

18.  Now  comes  the  second  step  in  his 
penitence — a  resolution  to  return  to  his 
father.  As  he  reflects  he  remembers 
his  father's  kindness,  and  while  pierced 
with  shame  hope  springs  up  in  his 
heart,  the  germs  of  faith  in  a  father's 
compassion  begin  to  manifest  themsel  ves 


in  a  purpose.      I  will   arise.    "We 

may  picture  him  to  ourselves  as  having 
sat  long  upon  the  ground  revolving  the 
extreme  misery  of  his  condition  ;  for  the 
earth  becomes  the  natural  throne  of  the 
utterly  desolate.  Job  2  :  8,  13.  But 
now  he  gathers  up  anew  his  prostrate 
energies  as  a  better  hope  wakens  in  his 
bosom :  '  Why  sit  I  here  among  the 
swine?  /  mill  arise  and  go  to  my  fa- 
ther.'"—  Tkench.  In  going  to  his 
father,  his  old  associates,  bad  habits, 
and  former  course  of  life  are  left  behind, 
— a  feature  of  true  repentance.  This 
illustrates  the  human  side  in  turning  to 
God.  The  divine  side  is  brought  to 
view  in  the  two  preceding  parables,  and 
must  be  taken  for  granted  here.  It  is 
only  through  God's  strength  and  grace 
that  the  sinner  can  arise  and  go  (John 
6  :  44),  and  it  is  not  by  his  penitence, 
but  by  Christ's  sufferings  and  death, 
that  he  is  reconciled  to  God,  Heb.  10  : 
19-22. 

Father.  How  differently  did  he 
utter  this  word  now  from  what  he  did 
when  he  asked  his  portion,  ver.  12 ! 
Then  indifferently,  formally,  and  hypo- 
critically; now  solemnly,  imploringly, 
and  with  a  full  sense  of  its  meaning. 
He  recognizes  the  relation,  but  he  can 
claim  nothing  as  a  son ;  and  to  be  re- 
ceived and  treated  as  a  hired  servant  he 
feels  is  only  a  matter  of  undeserved 
favor. 

Most  strangely  does  Trench  here 
suggest  that  the  sinner's  ground  of  con- 
fidence— that,  returning  to  God,  he  shall 
not  be  repelled — is  "  the  adoption  of  son- 
ship  which  he  received  in  Christ  Jesus 
at  his  baptism."  But  baptism  comes 
after  repentance  and  faith.  Matt.  28  : 
19;  Mark  16  :  16;  Acts  2  :  38,  etc. 
Besides,  the  Scriptures  teach  that  it  is 
by  repentance  toward  God  and  faith  in 
our  Lord  Jesus  Christ  that  the  sinner  is 
received,  2  Cor.  7  :  10;  Acts  11  :  18; 
20  :  21 ;  Rom.  3  :  25 ;  Joel  2  :  13 ;  2  Cor, 
5  :  19 ;  Jer.  31  :  19 ;  Ezek.  18  :  30;  36  : 
31;  Jer.  31  :  18;  Ps.  119  :  59,  60. 

I  have  sinned.  He  does  not  pro- 
pose to  apologiz--,  or  to  deceive,  by  say- 


854 


LfJKE  XV. 


A.  D.  30 


am  no  more  vvortliy  to  be  called  tby  son :  •  make  me 
as  one  of  thy  hired  servants. 
20      And  he  arose,  and  came  to  his  father.     But  'when 
he  was  yet  a  great  way  off,  his  father  saw  him,  and 


e  Jain.  4. 10 ;  1  Pet 
5.6. 

f  Job  33. 27, 28;  Pa 
105. 10-13 ;  Is.  57 
18;  Jer.  31.  18- 
25;  Eze.  18.  27 
28 ;  Mic.  7.  18,  19 ;  Ac.  2.  89 ;  Eo.  5.  8 ;  Eph.  2. 13, 17 ;  1  John  4.  8-10. 


ing  that  he  had  been  unfortunate  or 
liid  been  robbed  of  his  property.  He 
w  ill  not  plead  his  youth  or  his  indiscre- 
tion, or  that  his  feult  had  been  that  of 
his  head  rather  than  of  his  heart.  He 
lays  the  whole  blame  upon  himself,  and 
owns  his  guilt.  Sincere  and  humble 
confession  is  connected  with  repentance, 
ch.  18  :  13 ;  2  Sam.  12  :  13 ;  Prov.  28  : 
13;  Hos.  14  :  2;  1  John  1  :  9,  10. 
Against  heaven,  against  God.  Heav- 
en, the  immediate  abode  of  God,  is  put 
for  God  himself.  The  prodigal  feels 
and  acknowledges  that  his  sins,  how- 
ever much  against  others  and  injurious 
to  himself,  were  chiefly  against  God. 
So  in  true  repentance  the  sinner  with 
David  says,  "Against  thee,  thee  only, 
have  I  sinned,  and  done  this  evil  in  thj' 
sight,"  Ps.  51  :  4.  Before  thee,  in 
openly  abusing  thy  goodness  and  in 
grieving  thee  by  my  unnatural  treat- 
ment, and  in  throwing  off  thy  easy 
voke.  In  the  application  of  this  para- 
ble to  God  the  phrases  against  heaven 
and  before  thee  really  merge  into  one : 
Against  God  and  in  his  presence  all  this 
has  been  committed.  To  llie  ])eiutent 
sinner  the  sense  of  a  heavenly  Father's 
presence  and  love  makes  sin  against 
him  the  more  intensely  odious.  It  is  in 
view  of  this,  as  manifested  in  Christ, 
that  he  is  overwhelmed  with  shame  and 
self-condemnation. 

19.  And  should  be  omitted,  according 
to  the  oldest  and  best  manuscripts. 
Am  no  more,  etc.  Rather,  no  longer 
worthy,  etc.  He  casts  a  glance  into  the 
past.  He  remembers  that  he  is  a  son, 
and  he  recalls  the  time  when  he  was 
acknowledged  and  treated  as  a  son,  of 
which  privilege  he  confesses  himself  no 
longer  worthy.  He  cannot  ask  for  this, 
but  he  will  implore  that  he  be  not  left 
to  perish,  and  tha'  he,  a  son,  be  made 
as  a  servant.  Let  emphasis  be  laid 
u]X)n  as ;  he  proposes  to  ask  that  he 
be  made  as  any  one  of  his  hired  servants. 
Though  a  son,  he  was  a  hii-ed  servant, 
and  he  naturally  compares  himself  with 
those  of  that  rank  in  his  father's  family, 
and  he  feels  that  this  is  the  most  he  can 


ask.  He  would  gladly  act  and  be 
treated  as  any  one  of  them  if  he  could 
only  be  received  back  at  home.  So  the 
repenting  sinner  comes  to  God  just  as 
he  is. 

20.  He  at  once  put  his  resolution  into 
practice.  And  he  arose,  etc.  This 
is  a  proof  of  the  sincerity  of  his  purpose 
and  of  the  genuineness  of  his  repentance. 
But  how  many  good  resolutions  are 
formed  which  come  to  nothing !  The 
prodigal,  however,  arose  and  began  his 
long  journey  (ver.  13),  though  many 
fears  and  trials  assailed  him,  such  as 
weakness  from  hunger,  the  difi&cultier 
of  the  way,  begging  his  food,  and  the 
thought  of  meeting  his  offended  father. 
He  perseveres  until  he  came  to  the 
neighborhood  of  his  father.  He 
catches  a  glimpse  of  his  father's  man- 
sion. How  his  heart  beats!  What 
mingled  hope  and  fear  fill  his  mind! 
What  shall  he  do  ? 

His  Kind  Reception  is  now  related 
in  this  and  the  four  following  verses. 
When  he  was  yet  a  great  Avay  off, 
his  father  saAV  him.  The  father  is 
represented  as  looking  for  the  return  of 
his  long-lost  and  wandering  one.  From 
some  eminence,  or  from  the  roof  or  a 
pinnacle  of  his  house,  he  spies  him  in 
the  distance;  and  although  emaciated 
and  in  rags,  he  recognizes  his  form  and 
movements  as  those  of  his  son.  "  It  is 
the  custom  of  the  East  to  meet  a  friend 
at  some  distance  from  the  house,  even 
outside  of  the  town.  So  the  bridal  com- 
pany goes  out  to  meet  the  bridegroom. 
As  we  were  returning  to  Beyroot  after 
travelling  through  Palestine,  our  host, 
hearing  of  our  coming,  rode  out  on 
horseback  two  miles  beyond  the  city, 
and  met  us  with  true  Oriental  saluta- 
tions."— Jacobus.  So  God  sees  the  re- 
turning sinner  from  afar.  And,  what 
could  not  be  said  of  a  human  father,  he 
sees  him  in  all  his  wandering — yea,  from 
the  foundation  of  the  world.  The  par- 
able was  not  intended  to  illustrate  the 
whole  system  of  divine  truth  in  regard 
to  turning  from  sin  to  God.  This  part, 
however,  is  very  suggestive  of  truths 


A.  D.  30. 


LUKE  XV. 


856 


had  compassion,  ami  rau,  and  fell  on  bis  nock',  and 

21  kissed  him.     And  the  son  said  unto  him,  Father,  I 

have  sinned  against  heaven,  ^and  in  thy  sight,  and   'Ps.  51.  4. 

22  am  no  more  worthy  to  be  called  thy  son.     But  the 

father  said  to  his  servants.  Bring  forth  -  the  best  robe,   *  ^^-  ^^-  !•>• 


which  could  not  be  taught  by  the  par- 
able in  its  present  form.  We  catch  a 
glimpse  of  God's  love  toward  lost  sin- 
ners. Christ's  coming  and  work  are 
also  taken  for  granted,  since  he  himself 
utters  the  parable  from  the  high  plane 
of  his  own  kingdom.  So  also  the  Holy 
Spirit,  by  whose  working  the  first  mo- 
tions of  repentance  are  produced,  Ps. 
10  :  17 ;  John  16  :  8. 

Had  compassiou,  a  strong  expres- 
sion, was  moved  with,  compassion,  bring- 
ing to  view  the  yearning  emotions  which 
were  at  once  excited  by  the  sight  of  a 
long-lost  son.  None  but  a  parent  can 
enter  into  this  feeling;  and  this  com- 
passion he  expresses  in  action.  He 
ran,  and  fell  on  his  neck,  with  em- 
braces, and  kissed  him.  The  kiss  is 
a  sign  and  pledge  of  reconciliation  in 
the  East,  often  accompanied  with  the 
salutation,  "  Peace  be  with  thee,"  ch. 
10  :  5;  Gen.  33  :  4  ;  45  :  14,  15.  Thus 
is  illustrated  the  readiness  of  God  to 
receive  and  forgive  a  repenting  sinner, 
Isa.  1:18;  Jer.  31  :  20 ;  James  4  :  8. 
And  thus  is  he  encouraged  to  confide  in 
the  heavenly  Father's  love  as  brought 
to  view  by  Jesus  Christ. 

21.  But  what  effect  did  all  this  kind 
treatment  have  on  the  prodigal?  Did 
it  prevent  his  humiliation  or  lead  him 
to  omit  his  confession  ?  By  no  means ; 
it  rather  encouraged  him  to  carry  out 
his  purpose,  while  it  deepened  his  con- 
trition and  godly  sorrow.  "  The  beau- 
tiful picture  would  have  been  marred 
had  he  faltered  in  his  purpose  of  full 
and  open  confession  in  consequence  of 
this  outburst  of  paternal  love."  And 
so  a  view  of  God's  free,  full,  and  par- 
doning love  in  Christ  melts  the  sinner 
and  fills  him  with  penitence.  And  the 
more  he  sees  and  feels  this  love,  the 
more  does  he  hate  and  mourn  over  his 
sins.  Compare  Ezek.  36  :  26-31 ;  16  : 
60-63.  And  am  no  more,  etc.,  or,  as 
in  ver.  19,  no  longer  worthy,  etc.  See 
on  vers.  18,  19. 

But  the  prodigal  did  not  finish  what 
he  intended,  "Make  me  as  one  of  thy 
hired  servants,"  ver.  19.    But  why  this 


omission  ?  More  generally  it  has  been 
said  that  the  fatlier  cut  him  short  with 
the  direction  to  liis  servants  in  ver.  22. 
Some,  however,  suppose  that  the  filial 
spirit  and  love  was  so  awakened  in  the 
l^rodigal's  heart  as  to  prevent  the  re- 
quest. May  there  not  be  truth  in  both 
of  these  reasons?  Surely  it  is  in  har- 
mony with  love  and  with  the  father's 
compassion  that  he  should  not  have  al- 
lowed him  to  make  this  request.  In- 
deed, the  father's  outreach  iug  love 
could  hardly  have  permitted  it.  Then, 
too,  how  natural  that  he  who  ran  to 
meet  him  with  embraces  and  kisses 
before  he  had  time  to  confess,  should, 
upon  hearing  it,  command  the  best  robe 
to  be  brought  before  he  had  finished. 
Yet,  on  the  other  hand,  how  must  the 
prodigal's  love  and  confidence  in  his  fa- 
ther have  increased,  with  all  the  feelings 
becoming  a  son!  Still,  he  comes  just 
as  he  is,  and  is  willing  to  take  any 
position  his  father  assigns  him.  But 
the  father's  reception  already  points 
him  to  something  higher.  His  words 
are  repressed  by  overpowering  em- 
braces. Indeed,  his  confession,  /  a?/i 
no  longer  worthy,  etc.,  contained  it  all. 
He  can  do  nothing  but  leave  it  all  with 
him.  The  language  of  his  heart  is, 
"  Let  him  do  as  seemeth  him  good," 
2  Sam.  15  :  26.  And  while  the  words 
of  confession  are  on  his  lips  the  father 
directs  according  to  his  good  pleasure. 

22.  But  the  father  said.  The 
direction  to  the  servants  who  had 
gathered  around  this  wondrous  scene 
was  truly  an  answer  to  his  son,  assuring 
him  of  forgiveness  and  restoration  to 
the  privileges  of  sonship.  It  is  notice- 
able that  the  father  utters  not  a  word 
to  his  son  about  his  wickedness.  Over- 
flowing love  forgives  it  all.  It  is  as  if 
it  never  had  been,  Ps.  103  :  12 ;  Micah 
7  :  19;  Heb.  8  :  12 ;  10  :  17.  Bring 
forth,  in  some  of  the  oldest  manu- 
scripts, bring  forth  quickly.  The  thought 
seems  implied,  even  though  it  be  not  in 
the  original.  He  is  also  to  be  aiTayed 
publicly  before  the  servants  and  others 
present.      The  best  robe,  a  strong 


356 


LUKE  XV. 


A.  D.  80. 


and  put  i7  on  him  ;  and  put  'a  ring  on  his  hand,  iand  '^^-.^J;^!  ®''-  ^: 

23  shoes  on  his  feet:  '' and  hring  hither  the  fatted  calf,  Eph.  i."i3, 14. ^' 

24  and  kiW  it ;  and  let  us  eat,  and  be  merry:  'for  this  jiieb.  12.14-1  Pet. 
my  son  was  dead,  and  is  alive  again ;  "he  was  lost,  kps'^^^f'-  Pro  a 
and  is  found.     And  they  began  to  be  merry.  2.         ' 

'  ver.  32 ;  Ro.  6.  13 ;  Eph.  2.  1 ;  5.  14 ;  1  Tim.  5.  6  ;  Rev.  3.  1.    ■"  Mt.  18.  11-13. 


expression  in  the  original,  a  robe,  the 
chief  or  best.  This  was  a  long  flowing 
robe  reaching  to  the  feet,  worn  by  kings 
and  by  persons  of  ranlc  and  distinction. 
Such  a  command  indicated  in  a  most 
striking  manner  that  the  father  intend- 
ed to  treat  the  prodigal  as  a  son,  not  as 
a  servant.  The  ring  and  the  shoes 
spoke  the  same  language,  Gen.  41  :  42. 
This  best  robe  points  to  Christ's  right- 
eousness, Rev.  3  :  18  ;  19  :  8 ;  .Isa.  "61  : 
10.  Put  a  riug,  literally,  a  finger- 
ring.  This  was  worn  by  freemen,  and 
as  a  gift  was  a  mark  of  honor  or  a 
token  of  elevation  to  some  high  office, 
Esth.  3  :  10  ;  8:2;  James  2  :^2.  As  a 
riug  was  often  used  for  stamping  or 
sealing  docnneuts  (Esth.  3  :  12;  JDan. 
6  :  17),  so  this  gift  of  the  father  has 
been  thought  to  point  to  the  sealing  of 
believers  by  the  Spirit,  2  Cor.  1  :''22 ; 
Eph.  1  :  13.  The  ring  was  also  used  as 
a  pledge  of  betrothal,  and  has  therefore 
been  regarded  hei-e  as  a  pledge  of  the 
Father's  love  and  faithfulness,  and  of 
the  spiritual  union  of  believers  with 
Christ,  Hos.  2  :  19.  But  perhaps  bet- 
ter than  these  and  more  consistent  with 
the  simple  language  of  the  i^arable  is 
the  view  which  takes  the  ring  to  be  not 
only  a  token  of  aflection  and  of  restor- 
ation to  the  honors  and  privileges  of  son- 
ship,  ))ut  an  ornament  of  dress,  and 
thus  pointing  to  Cliristian  graces,  to 
that  adorning  which  pertains  to  "the 
hidden  man  of  the  heart,"  to  "  the  meek 
and  quiet  spirit,  which  in  the  sight  of 
God  is  of  great  price,"  1  Pet.  3  :  4.  And 
shoes,  sandals,  on  his  feet.  See  on 
ch.  3  :  16.  Slaves  generally  went  bare- 
foot ;  the  sandals  were  a  mark  of  a  free 
man.  Thus  the  believer  is  clothed  as  a 
son  with  the  gifts  of  grace  and  holiness, 
and  is  enabled  to  walk  in  the  ways  of 
the  Lord,  Zech.  10:12;  Eph.  6:15. 
(/orapare  similar  language,  shadowing 
forth  the  honors  and  privileges  which 
God  confers  upon  his  people,  Ezek.  16  : 
10-14  ;  Zech.  3  :  4,  5. 

The  wonder  is  that    the    rqienting 
sinner  should  be  received  into  the  high- 


est favor.  But  this  is  explained  by  the 
fact  that  it  is  through  the  merits  and 
righteousness  of  Christ.  By  virtue  of 
his  relation  to  Christ  he  is  a  free  man 
and  a  son  of  God,  Rom.  8  :  17  ;  Gal.  6  : 
1 ;  1  John  3:1. 

23.  The  reinstatement  of  the  son 
must  be  full  and  complete,  in  the  pres- 
ence of  the  whole  family,  and  attended 
with  rejoicing.  Bring  hither  the 
fatted  calf,  or  that  fatted  calf,  imply- 
ing an  extraordinary  one  and  intended 
for  some  special  and  joyous  occasion. 
It  was  common  with  Eastern  hospitality 
to  have  some  such  animal  ready  to  be 
slaughtered,  Gen.  18  :  7 ;  1  Sam.  16  : 
20 ;  28  :  24  ;  2  Sam.  6  :  13.  The  custom 
still  exists.  "  Among  the  unsophisti- 
cated Arabs  the  killing  of  a  sheep, 
calf,  or  kid  in  honor  of  a  visitor  is 
strictly  required  by  their  laws  of  hos- 
pitality, and  the  neglect  of  it  is  keenly 
resented." — Dr.  Thomson,  Land  and 
Book,  vol.  ii.,  p.  162. 

Let  us  eat  and  be  merry,  the 
usual  joy  and  merriment  connected  with 
feasting,  ver.  25.  As  the  shepherd 
called  together  his  friends  and  neigh- 
bors (ver.  6),  and  the  woman  her  female 
friends  (ver.  9),  so  here  the  householder 
summons  his  servants  to  share  his  joy. 
Thus  plainly,  as  in  the  two  preceding 
parables,  is  represented  the  joy  in  heav- 
en over  a  sinner  that  repenteth,  vers.  7, 
10.  In  the  killing  of  the  fatted  calf 
there  can  be  no  allusion  to  the  sacrifice 
of  Christ,  for  it  was  not  killed  as  a  sac- 
rifice, but  for  a  festal  pui-pose;  and 
besides,  Christ's  sacrifice  is  presupposed 
thi'oughout  the  parable  and  was  the 
ground  of  the  reconciliation,  2  Cor.  5  : 
19 ;  Rom.  3  :  24-26.  Equally  far-fetched 
is  the  idea  that  it  at  all  represents  the 
Lord's  Supper,  for  that  is  in  no  sense  an 
ordinance  for  rejoicing  over  returning 
prodigals. 

24.  The  father  gives  the  reason  for 
feasting  and  rejoicing.  And  in  doing 
this  he  openly  presents  the  prodigal 
as  restored  to  souship,  for  this  my 
son,  and  at  the  same  time  contrasts  th« 


A.  D.  30 


LUKE  XV. 


807 


25      Now  his  elder  son  was  in  the  field.    And  as  he  came 
and  drew  nigh  to  the  house,  he  heard  music   and 


past  with  the  present,  was  dead  and 
IS  alive  a^ain.  He  was  as  oue  dead 
to  rae.  By  a  striking  figure  vicious 
persons  are  represented  as  dead,  1  Tim. 
5  :  6.  Indeed,  the  death  of  tlie  body 
is  not  to  be  compared  with  such  a 
moral  death.  Much  less  grievous  to 
a  pious  parent  would  be  the  natural 
death  of  children  than  their  abandon- 
ment to  vicious  indulgences.  The  prodi- 
gal was  also  dead  in  his  alienation  from 
his  father  and  in  his  entire  abandon- 
ment of  home  and  country.  So  his  re- 
turning with  penitence,  with  renuncia- 
tions of  vicious  practices,  to  virtuous 
living  and  to  proper  alFection  and  rev- 
erence to  his  father,  was  indeed  to  be 
alive  again.  And  so  the  natural 
man,  without  fellowship  with  God  and 
in  a  state  of  sin,  is  spiritually  dead 
(Eph.  2  :  1,  5,  12),  and  his  recovery  is 
life  from  the  dead,  Eph.  2  :  5-7,  14;  1 
John  3  :  14.  "  No  language  could  bet- 
ter express  the  depths  of  sin  and  misery 
from  which  the  sinner  is  reclaimed,  and 
the  new,  peaceful,  happy  life  which  he 
begins  to  live  when  he  has  returned 
and  received  the  forgiveness  of  his 
heavenly  Father." — Dr.  J.  J.  Owen. 
Was  lost,  in  all  that  pertains  to  a  son, 
in  his  filial  feelings  and  duties,  in  his 
character  and  life,  in  his  words  and 
deeds,  and  in  his  far-off  wanderings. 
Is  found,  in  his  return  to  his  home, 
to  the  feelings,  practice,  and  life  of  a 
son.  So  the  sinner  is  lost  to  God,  to 
holiness  and  happiness,  among  the  ene- 
mies of  God,  in  sin  and  misery.  And 
the  believer  is  found  in  being  brought 
into  a  state  of  reconciliation  and  deliv- 
ered from  the  condemnation  of  sin. 
In  his  being /ound  we  catch  a  glimpse 
of  God's  love  going  out  after  sinners, 
Isa.  65  :  1  ;  1  John  4  :  19. 

Tkey  began  to  be  merry,  the 
prodigal  participating  in  the  feast. 
The  joys  of  repentance  and  of  a  new 
life  are  a  foretaste  of  heavenly  joy. 
The  joy  of  heaven  over  repenting  sin- 
ners is  in  a  degree  participated  in  by 
saints  on  earth.  So  far  as  the  returning 
prodigal  is  concerned,  the  parable  ends 
here.  But  Jesus  had  a  further  design 
in  relation  to  his  hearers,  and  especially 
•o   those  who  murmured    against    his 


laboring  among  publicans  and  sinne..-s, 
ver.  2.  The  parable  is  therefore  con- 
tinued with  reference  to  the  other  son. 

25.  The  remainder  of  the  chapter  is 
taken  up  with  the  envy  of  his  el- 
der BROTHER.  Who  is  this  elder 
brother  ?  Most  strangely  have  some 
answered,  the  angels  in  heaven,  when 
all  three  parables  of  this  chapter 
specially  represent  the  rejoicing  of  tie 
inhabitants  of  heaven,  among  whom 
are  the  angels,  over  the  repentance  of 
a  sinner.  Better  is  the  answer  of  Stier, 
most  comprehensive  though  somewhat 
indefinite:  "All  who  are  such  as  he." 
Krummncher  of  Elberfeld  was  asked 
this  question,  and  he  answered  "My- 
self." ile  then  confessed  that  he  once 
murmured  at  a  miserable  creature 
having  suddenly  become  rich  with  a 
remarkable  visitation  of  grace.  The 
immediate  application  of  this  part  of 
the  parable  is  most  plainly  to  the 
scribes  and  Pharisees,  who  had  just 
been  murmuring  at  the  conduct  of 
Jesus,  ver.  2.  In  their  self-righteous- 
ness they  had  doubtless  classed  them- 
selves among  those  ninety-nine  just 
persons  who  needed  no  repentance,  ver. 
7.  And  now  they  quietly  recognize 
themselves  in  the  elder  brother,  though 
in  not  so  fair  a  light ;  and  if  they  had 
spiritual  perception  given  them,  they 
could  have  seen  that  their  righteous- 
ness was  rather  a  form  than  a  reality. 
Our  Saviour  had  already  thrice  illus- 
trated the  joy  of  heaven  over  repenting 
sinners,  from  which  the  plain  inference 
followed  that  earth  also  should  unite  in 
the  joy,  and  that  none  should  find  fault 
and  murmur.  But  now  he  proceeds  to 
show  how  unreasonable  is  all  such  envy 
and  malice.  Let  this  design  be  kept  in 
view,  and  it  will  be  easy  to  discriminate 
between  the  mere  drapery  of  the  par- 
able and  the  main  points  of  illustra- 
tion. 

Was  in  the  field,  in  some  distant 
part  of  the  farm  where  he  had  noi 
heard  of  his  brother's  return;  and  in 
the  great  and  unexpected  joy  that  fiilled 
the  house  he  had  been  temporarily 
overlooked.  But  as  he  came,  prob- 
ably at  the  close  of  a  hard  day's  labor, 
gradually   approaching  the   house,   hf 


358 


LUKE  XV. 


A.  D.  30. 


26  dancing ;  and  he  called  one  of  the  servants,  and  asked 

27  what  these  things  meant.  And  he  said  unto  him, 
Thy  brother  is  come  ;  and  thy  father  hath  killed  the 
fatted  calf,  because  he  hath  received  him  safe  and 

28  sound.     "And  he  was  angry,  "and  would  not  go  in: 


•  Ac.  11.  2,  3;  13 
45 ;  22.  21,  22 
Ro.  10.  19. 

>ch.  18.  9,  11;  Is 
65.  5. 


heard  music  and  dancing,  a  concert 
of  musical  instruments,  accompanied 
with  dancing  and  song.  The  eating 
was  doubtless  over,  unless,  contrary  to 
Tisual  custom,  they  at  once  before  the 
feast  gave  vent  to  their  great  joy.  It 
was  common  in  the  East  to  hire  the 
musicians  and  dancers  at  such  fes- 
tivities. But  this  large  householder 
may  have  had  tliem  in  his  household. 
Dancing  was  practised  among  the  Jews, 
sometimes  at  feasts  (Judg.  21  :  23),  on 
triumphal  occasions  (.ludg.  11  :  34),  and 
sometimes  in  religious  worship,  Ex.  15  : 
20;  2  Sam.  6  :  14.  Similar  customs 
exist  at  the  present  day.  "At  wed- 
dings, on  birthdays,  and  at  all  other 
festal  gatherings  music  is  their  chief 
entertainment;  and  they  will  beat  the 
derbekkeh,  thrum  the  deff,  rattle  the 
castanets,  and  clap  their  hands  in  con- 
cert without  intermission  until  long 
after  midnight." — Dr.  Thomson,  Land 
and  Book,  vol.  ii.,  p.  579. 

Our  Saviour's  parables  were  true  to 
life.  He  made  their  most  familiar  prac- 
tices contribute  to  the  vividness  of  his 
teaching.  It  is  most  groundless  to  de- 
duce from  this  true  picture  of  the  man- 
ners of  the  people  any  argument  for 
dancing  and  gay  festivities.  Compare 
ch.  7  :  22.  The  elder  brother  away  in 
the  field  in  hard  service  truly  repre- 
sents the  Pharisees,  away  from  God, 
engaged  in  a  legal  service,  and  labor- 
ing hard  to  maintain  an  outward  right- 
eousness. The  self-righteous,  too,  are 
not  generally  at  hand  when  the  lost 
sinner  returns. 

26.  On  hearing  the  rejoicing,  instead 
of  going  into  the  house,  as  was  his  right 
and  privilege,  and  inquiring  of  his 
father,  the  elder  called  one  of  the 
servants,  etc.  Thus  is  incidentally 
shown  a  certain  estrangement  of  heart 
from  his  father.  Very  probably  he 
inferred  that  some  distinguished  person 
had  unexpectedly  arrived,  and  he  is 
secretly  displeased  at  what  was  taking 
place  without  his  knowledge.  For- 
malists and  the  selfrrighteous  are  selfish 
and  faultfinding.    The  spirit  of  a  legal 


righteousness  would  even  call  God  to  an 
account,  and  would  question  his  method 
of  working  and  of  salvation.  Asked, 
etc.,  inquired  what  these  things  might  he; 
he  wanted  an  explanation  of  the  unusual 
proceeding.  The  form  of  the  expres- 
sion indicates  somewhat  the  feeling  and 
the  earnestness  with  which  he  asked 
the  question. 

27.  The  servant  seems  to  share  in  the 
joy,  and  he  naturally  expects  that  the 
elder  brother  will  see  a  cause  of  rejoi- 
cing. As  if  announcing  welcome  news, 
he  says,  thy  brother.  And  to  show 
that  the  rejoicing  was  properly  author- 
ized and  perfectly  right  he  says,  thy 
father.  Concerning  the  fatted  calf, 
see  on  ver.  23.  Hath  received  him, 
hath  received  him  back,  safe  and 
sound,  in  a  sound,  healthy  condition. 
The  reference  is,  without  doubt,  to  his 
physical  condition.  Trench  and  others 
have  noticed  here  a  nice  distinction  in 
the  narrative.  The  father^  in  the 
strength  of  his  parental  aSection,  is 
filled  with  overwhelming  joy  at  the 
moral  transformation  of  his  son,  and 
thinks  of  him  as  one  who  was  dead  and 
is  alive,  and  who  was  lost  and  is  found. 
But  the  servant  is  more  absorbed  with 
external  features.  After  enduring  many 
and  great  hardships  he  has  returned 
home  in  good  health. 

"  In  so  good-natured  an  answer  there 
lies  nothing  at  all,  in  and  of  itself, 
which  coiild  have  given  the  elder 
brother  just  ground  for  bitterness.  It 
is  rather  the  state  of  the  case  that  is 
sufiicient  (in  his  temper  of  mind)  to  fill 
him  with  anger.  This  last  stroke  of 
the  pencil  also  proves  satisfactorily  the 
unreasonableness  of  the  singular  inter- 
pretation that  by  the  elder  brother  we 
are  to  understand  the  unfallen  augels." 
— Van  Oostekzee. 

28.  Instead  of  receiving  the  news 
with  joy,  he  is  angry,  very  angry  or 
enraged ;  and  instead  of  hastening  tc 
see  his  brother  and  participating  in  the 
general  rejoicing,  he  would  not  go 
in.  Thus  did  he  manifest  liis  censo- 
rious temper,  his  jealoufy,  and  his  want 


A.  D,  30. 


LUKE  XV. 


369 


therefore  came  his  father  out,  and   entreated  him. 
29  i*  And  he  answering  said  to  his  father,  Lo,  these  many   ^'^hV^^'\^'^l2, 
years  do  I  serve  thee,  neither  transgressed  I  at  any      ^  John  i.  s.'io; 
time  thy  commandment :  '^  and  yet  thou  never  gavest 
me  a  kid,  that  I  might  make  merry  witli  my  friends : 
but  as  soon  as  this  thy  son  was  come,  which  hath  de- 


R(!V.  3.  17 
I  Mill.  3.  H. 


80 


of  filial  love  and  hearty  sympathy  with 
liis  fother,  notwithstanding  his  strong 
declarations  of  obedience  and  long  ser- 
vice in  ver.  29.  Stier  here  remarks  that 
the  elder  is  now  the  lost  son,  he  having 
lost  all  childlike,  filial  feeling  and  be- 
traying the  hypocrite  within.  What  a 
picture  of  the  self-righteous  Pharisee, 
showing  contempt  for  repenting  publi- 
cans and  censuring  Jesus  for  laboring 
among  them !  Compare  a  similar  spirit 
among  early  Jewish  Christians  regard- 
ing the  preaching  of  the  gospel  to  the 
Gentiles  (Acts  11  :  1) ;  also  the  anger  of 
Jonah  when  God  spared  Nineveh,  Jon. 
4  :  1. 

Therefore  came,  etc.  According 
to  the  highest  critical  authorities,  and 
his  father  came  out,  in  great  condescen- 
sion, leaving  the  festivities  within,  and 
entreated  him,  exjDostulated  and  with 
kind  words  tried  to  induce  him  to  lay 
aside  his  anger  and  enter  the  house. 
He  utters  not  a  word  of  anger  or 
rebuke.  Thus  the  condescending  love 
and  forbearance  of  the  father  is  strik- 
ingly exhibited.  Even  then,  and  in 
this  very  discourse,  the  heavenly  Father 
was  coming  to  these  Pharisees  through 
Jesus,  dissuading  them  from  their  envy 
and  entreating  them  to  enter  humbly 
and  submissively  into  his  kingdom. 

29.  But  the  father's  condescension 
and  entreaty  have  no  other  effect  than 
to  draw  from  the  elder  brother  a  com- 

Elaiut  of  the  unfairness  with  which  he 
ad  been  treated.  Lo,  etc..  Behold, 
tee,  sharply  and  indignantly  spoken. 
Ht.  does  not  say  "  Father,"  as  his  pen- 
■tent  brother  had  done  (ver.  21),  show- 
'iig  how  entirely  were  filial  feelings 
wanting  in  his  heart.  His  answer  was 
unbecoming  a  son,  highly  disrespectful, 
and  deeply  selfish.  These  many 
years,  or  so  many  years,  in  contrast 
with  "as  soon  as,"  in  ver.  30.  Do  I 
serve  thee,  a  strong  expression  in  the 
heat  of  anger,  do  I  serve  thee  as  a  slave. 
As  if  the  loving  obedience  and  volun- 
tary service  of  a  son  were  slavery.  Yet 
heartless  obedience  and  mechanical  ser- 


vice of  even  a  son  are  servitude.  Every 
clause  adds  to  the  picture  of  the  one 
who  trusts  in  a  legal  righteousness. 

Neither  transgressed,  etc.  A 
boastful  and  self-righteous  utterance. 
Yet  he  disregards  his  father's  pleasure 
in  regard  to  his  brother.  Behold  the 
Pharisee  delineated  to  the  very  life,  ch. 
18  :  11,  12,  21;  John  8  :  33,  41;  Eom. 
2  :  17-19.  "As  if  it  were  no  breach  of 
a  commandment  to  murmur  at  the  sal- 
vation of  a  brother." — Jerome.  Com- 
pare 1  Sam.  15  :  13.  Thou  never 
gavest  me  a  kid,  a  young  goat,  far 
infei'ior  to  a  fatted  calf.  Spoken  con- 
temptuously, and  with  hatred  and  envy 
toward  his  brother.  That  he  had  lived 
with  his  father,  and  that  what  was  his 
father's  was  his,  he  counts  as  nothing. 
The  reward  that  he  was  looking  for  was 
to  get  something  from  his  father  instead 
of  possessing  everything  in,  through, 
and  with  him.  So  the  legalist  counts 
his  works  and  bases  his  hopes  of  reward 
upon  them  (ch.  18:12),  and  looks  upon 
the  plan  of  grace  toward  sinners  as  un- 
fair to  himself.  He  wants  something 
fro7n  God,  instead  of  having  all  things 
in  and  through  God.  My  friends,  as 
if  his  fi'iends  were  diflTerent  from  those 
of  his  father.  An  alien  spirit  is  thus 
manifested.  Implying  also  that  the 
feast  was  made  for  his  younger  bro- 
ther's friends,  when  it  was  really  in- 
tended in  order  that  the  whole  house- 
hold, including  the  elder  brother,  might 
manifest  their  joy  upon  the  restoration 
of  the  younger  son, 

30.  This  verse  stands  in  strong  con- 
trast to  the  preceding.  Bat  as  soon 
as,  or  but  when,  is  contrasted  with 
"these  many  years;"  "devoured  thy 
living,"  etc.,  with  "do  I  serve  thee, 
neither  transgressed  I,"  etc. ;  and  "  thou 
hast  killed  lor  him  the  fatted  calf" 
with  "thou  never  gavest  me  a  kid." 
Notice  the  scorn  and  contempt  in  the 
language,  not  merely  for  his  brother, 
but  even  toward  his  father.  This  thy 
son.  He  will  not  say  "  my  brother," 
and  he  does  not  recognize  him  as  such 


380 


LUKE  XV. 


A.  D.  80, 


voured  thy  living  witli  harlots,  thou  hast  killed  for 

31  him  the  fatted  calf.     And  he  said  unto  him,  Son, 

'thou  art  ever  with  me,  and  all  that  I  have  is  thine.  '^|;^|;^7^.°i,^®g 

32  It  was  meet  that  we  should  make  merry,  and  be  17";  9. 4.'  °'  ' 
glad:  'for  this  thy  brother  was  dead,  and  is  alive  'ver.'  24;  Eph.  2. 
again ;  and  was  lost,  and  is  found.  ^"^^ :  ^  '^''^■^-  ^^ 


As  if,  pointing  his  finger  toward  the 
house,  he  had  exclaimed,  "  Thou  mayest 
call  him  thy  son,  but  I  own  him  not  as 
ray  brother."  Was  come,  not  re- 
turned, but  was  come,  as  if  he  spoke 
of  a  stranger.  Which  hath  devour- 
ed, who  squandered,  thy  living,  that 
portion  which  thou  didst  give  to  him. 
Perhaps,  as  Alford  suggests,  there  is  a 
covert  reproach  of  his  father  for  hav- 
ing given  it  to  him.  With  harlots. 
In  his  rage  he  tells  the  worst  and  exag- 
gerates. The  words  with  harlots  are  not 
necessarily  implied  in  the  words  ivith 
riotoris  living,  ver.  13.  Thou  hast 
killed  for  him,  for  that  one,  spend- 
thrift and  profligate  that  he  is,  the 
fatted  calf.  What  a  union  of  envy, 
jealousy,  ill-will,  and  uucharitableuess! 
ikow  does  this  illustrate  a  legalist,  or 
an  exemplary  worldling  who  loves  to 
dwell  upon  the  failings  and  sins  of 
penitents ! 

31.  And  he  said  unto  him.  How 
does  the  answer  of  the  father,  so  full  of 
compassion,  reason,  and  moderation, 
contrast  with  the  rage,  unreasonable- 
ness, and  hatred  of  the  son!  Son, 
rather,  child.  He  tenderly  addresses 
him  as  a  son,  though  the  son  had  failed 
to  address  him  as  father,  ver.  29.  So 
God  addresses  sinners,  "Son,  give  me 
thy  heart,"  Prov.  23  :  26.  Thou  art 
ever  with  me.  Ever  opposed  to 
"never"  (ver.  29),  and  therefore  it  is 
Qot  necessary  that  there  should  be 
special  joy  on  thy  account.  With  me, 
enjoying  my  society  and  receiving 
tokens  of  my  love,  and  there  is  no  need 
of  seeking  outside  friendships  and  other 
happiness.  "It  is  better  to  be  happy 
with  a  father  than  with  a  multitude  of 
friends."  It  is  the  jov  of  believers  to 
have  their  Lord  with  them  always,  and 
their  future  bliss  to  be  "ever  with  the 
Lord." 

All  that  I  have  is  thine,  if  thou 
art  willing  to  receive  and  enjoy  them. 
Thy  brother  has  received  his  ))ortion ; 
thou  shalt  lose  nothing  by  his  })rodigal- 
ity,  or  by  his  restoration,  by  my  kind- 


ness and  forgiveness.  Thou  hast  no- 
thing therefore  to  complain  of,  neither 
couldst  thou  demand  more.  "  All  are 
yours,"  1  Cor.  3  :  21-23.  Thus  did 
Jesus  offer  to  the  Pharisees  and  to  the 
Jews  the  full  blessiugs  of  the  gospel, 
which  had  been  promised  and  foretold, 
if  they  would  but  receive  them.  And 
these  blessings  would  not  be  lessened, 
but,  in  fact,  rather  increased,  by  the 
salvation  of  publicans  and  sinners. 
"  This  is  the  grace  in  the  gospel  that 
makes  over  to  us  God  himself  and  all 
that  he  has.  All  Christ's  merit  is  ap- 
plied to  us,  and  we  are  to  enter  into  the 
joy  of  our  Lord.  This  was  the  privi- 
lege which  Christ  held  out  to  the  Phari- 
sees if  they  would.  .  .  .  The  spirit  of 
bondage  is  narrow,  complaining,  and 
grudging.  We  must  enter  into  the 
spirit  of  adoption,  and  cry,  Abba,  Fath- 
er, with  true  filial  confidence  and  joy." 
—Jacobus. 

32.  It  Avas  meet,  proper  and  right, 
required  by  the  nature  and  circum- 
stances of  the  case,  and  in  accordance 
with  reason,  as  thou  too  must  acknow- 
ledge after  due  consideration.  That 
we,  including  even  the  enraged  and 
uncharitable  brother.  "A  moving  in- 
timation that  the  best  of  men  ought  to 
look  on  the  most  abandoned  sinners  as 
in  some  respect  their  brethren  still,  and 
should  especially  remember  the  rela- 
tion when  there  appears  any  inclina- 
tion to  return."— Doddridge.  Mabe 
merry,  with  or  connected  with  feasting. 
Be  glad,  rejoice. 

This  thy  brother,  reminding  the 
elder  son  of  the  relation  of  him  whom 
he  styled  "this  thy  son"  (ver.  30), 
and  at  the  same  time  intimating  that 
the  younger  brother  had  been  restored 
to  all  the  relations  which  he  had  for- 
feited. It  was  also  an  appeal  to  the 
elder  son's  own  feelings  as  a  brother, 
which  should  arouse  gratitude  and  joy. 
There,  too,  was  a  hint  to  his  Pharisaic 
hearers  that  they  must  regard  repent- 
ing publicans  and  sinners  as  their 
bretbi*en  if  they  would  enjoy  the  bleas- 


A.  D.  30. 


LUKE  XV. 


361 


ings  aud  privileges  of  the  Father's 
house.  tVas  dead,  etc.  See  on  ver. 
24.  This  was  a  father's  testimony  to 
his  son  of  the  transformation  of  the 
younger  brother. 

The  parable  closes  without  stating 
the  effect  of  the  father's  tender  address 
upon  the  son,  and  whether  or  not  he 
joined  the  festivities  in  his  father's 
house.  And  very  properly  it  is  left  un- 
finished, for  it  was  an  appeal  to  the 
Pharisees  and  scribes  and  to  all  who 
partake  of  their  spirit.  Jesus  left  it  for 
them  to  answer  each  for  himself.  And 
legalists,  formal  professors,  and  the  self- 
righteous  of  various  descriptions  have 
continued  to  answer  it  ever  since. 

While  this  parable  was  specially  de- 
signed to  show  the  joy  in  heaven  over 
repenting  sinners,  and  also  the  relation 
between  the  self-righteous  Pharisees 
and  penitent  publicans  and  sinners,  it 
constantly  finds  illustrations  in  the 
religious  feelings  and  experiences  of 
men.  Thus  it  illustrates  the  relation 
between  the  Jews  and  the  Gentiles 
(Acts  13  :  42-50;  22  :  21,  22;  1  Thess. 
2  :  16),  and  also  the  conduct  of  Jewish 
Christians  toward  Gentile  Christians, 
Acts  15:1;  21 :  21 ;  20  :  21,  28.  Alford 
also  truthfully  remarks :  "  We  are  all 
in  turn  examjjles  of  cases  of  both  these 
brothers,  containing  the  seeds  of  both 
evil  courses  in  our  hearts."  And  may 
not  the  Christian  sometimes  in  his  de- 
partures from  God  or  in  melancholic 
moods  feel  temporarily  a  discontented 
and  murmuring  spirit  in  witnessing  the 
exulting  joy  of  the  repenting  sinner, 
not  considering  that  his  joy  is  really 
greater  and  deeper,  but  sj^read  over  a 
longer  space  of  time  —  that  it  is  "  not 
the  suddenly  swelling  mountain  cata- 
ract, but  the  deep  though  smooth  and 
silent  river,  and  what  is  given  to  the 
other  is  given  to  him  just  because  he  is 
a  beginner  ?" 


Remarks. 

1.  We  should  have  no  fellowship  with 
sinners  in  their  evil  deeds ;  but,  like 
Jesus,  we  should  strive  to  induce  them 
to  forsake  their  sins  and  turn  to  God, 
vers.  1,  2 ;  Eph.  5:7-11;  2  Cor.  5  : 
20. 

2.  Murmuring  when  sinners  come  to 
Christ  shows  a  selfish,  wicked  spirit, 

31 


totally  unfit  for  the  employment  ana 
bliss  of  heaven,  vers.  1,  2 ;  Isa.  65  :  5. 

3.  How  wonderful  the  grace  and  con- 
descension of  Jesus  in  coming  to  seek 
and  save  the  lost !  How  does  ne  follow 
the  sinner  by  his  word,  Spirit,  and 
providence  through  the  devious  ways 
of  transgression,  patiently  and  un- 
weariedly,  until  he  has  found  him ! 
vers.  3-5;  Ezek.  34  :  11,  12,  13,  16; 
John  10  :  11,  15-17;  Isa.  40  :  11. 

4.  How  anxious  should  we  be  for  the 
salvation  of  our  own  souls  when  God 
does  so  much  for  us,  and  men  manifest 
so  much  interest  to  recover  a  lost  sheep 
or  a  lost  piece  of  money !  vers.  4-8. 

5.  What  an  encouragement  we  have 
to  labor  for  the  salvation  of  the  worst 
of  men !  The  meanest  sinner  may  be- 
come an  object  of  joy  in  heaven,  vers. 
7,  10;  Isa.  1  :  18;  55  :  6,  7,  11. 

6.  What  a  great  thing  is  the  conver- 
sion of  a  single  soul !  What  an  estimate 
is  put  upon  it  in  heaven !  vers.  7-10 ; 
Matt.  16  :  26  ;  James  5  :  20. 

7.  The  pitiable  condition  of  the  sinner 
is  portrayed  in  the  first  two  parables  of 
this  chapter,  as  a  lost  sheep  wander- 
ing in  barren  wastes  instead  of  pastur- 
ing in  green  meadows,  as  a  lost  piece 
of  money,  its  stamp  marred,  though  not 
defaced,  and  buried  in  the  dust  and 
from  the  light  of  day,  and  in  both  so 
lost  as  to  be  beyond  self-recovery,  vers. 
4,  8 ;  Isa.  53  :  6 ;  1  Pet.  2  :  25 ;  Eccl,  7  : 
29  ;  Jer.  13  :  23. 

8.  What  a  wonderful  fact  is  the  reve- 
lation that  angels  rejoice  over  repenting 
sinners !  May  we  not  suppose  that 
departed  saints  share  also  in  these  joys  ? 
vers.  7,  10 ;  Isa.  44  :  23 ;  Heb.  12  :  2''. 
23  ;  Rev.  5  :  11 ;  22  :  9. 

9.  How  gi-eat  should  be  our  joy  at  the 
recovery  of  a  soul  to  God !  vers.  6-10 ; 
Acts  8  :  8;  11  :  23;  15  :  3. 

10.  How  are  impenitent  sinners  ad- 
monished and  encouraged  by  these 
parables  to  accept  of  Christ,  and  through 
him  to  receive  pardon  and  salvation ! 
vers.  3-10;  Ezek.  18  :  32;  33  :  11;  1 
Tim.  2  :  4. 

11.  The  essence  of  sin  is  selfishness. 
Connected  with  this,  and  growing  out 
of  it,  is  rebellion  and  unbelief.  The 
sinner  desires  to  get  all  he  can,  and  is 
impatient  of  delay,  vers.  11,  12;  Rom, 
8:7;  Prov.  18  :  1 ;  17  :  11 ;  Gen.  3  :  6. 

12.  Sinners  are  going  farther  and 
farther  from  God,  wasting  their  spiritua' 


862 


LUKE  XV. 


A.  D.  30. 


blessings  and  bringing  npon  tbemselves 
spiritual  want  and  wretchedness,  ver. 
13;  Ps.  10  :  4;  73  :  27;  Rom.  13  :  13; 
Eph.  2  :  12;  Prov.  28:  19. 

13.  Sinners  are  reckless  of  the  woes 
that  are  coming  upon  them,  ver.  13 ; 
Job  18  :  8;  Eccl.  9  :  12;  11  :  9. 

14.  The  course  of  sin  is  downward. 
It  begins  in  a  heart  destitute  of  love  to 
God  and  bent  upon  its  own  lasts.  It 
soon  shows  itself  in  outward  transgres- 
sion, and  in  perverting  to  sin  and  shame 
the  gift  of  God's  goodness  and  love. 
Then  follow  the  consequences — dissatis- 
faction, unrest,  and  want,  a  soul  with 
expiring  hope  and  having  foretastes  of 
unutterable  woe,  vers.  12-14;  Rom.  1  : 
21 ;  Eph.  4  :  18,  19. 

So  a  great  English  poet,  who  with 
everything  that  fortune,  rank,  and 
genius  could  give  him,  and  having  laid 
out  his  whole  life  for  pleasure  rather 
than  for  duty,  yet,  when  he  had  only 
reached  the  noon  of  life,  exclaimed : 

"  My  days  are  in  the  yellow  leaf, 

The  flowers,  the  fruits,  of  love  are  gone; 
The  worm,  the  canker,  and  the  grief 

Are  mine  alone. 
The  fire  that  on  my  bosom  preys 

Is  lone  as  some  Tolcanic  isle ; 
Ni(  torch  is  lighted  at  its  blaze, 

A  funeral  pile  I " 

15.  God  often  speaks  to  the  sinner 
through  want  and  by  afflictions.  His 
voice  is  sometimes  heeded,  but  oftener 
the  sinner  only  pushes  on  to  greater 
degradation,  selling  himself  more  ab- 
solutely to  evil  and  only  increasing  the 
pangs  of  his  famishing  soul,  vers.  14- 
16;  1  Kings  21  :  20;  2  Kings  17  :  17;  2 
Tim.  3  :  13. 

16.  What  an  exhibition  of  the  wants 
and  woes  of  a  sinner !  He  has  spent  all, 
far  from  God,  without  a  friend,  and 
ready  to  perish  from  soul-famine,  vers. 
13-17  ;  Amos  8  :  11, 12 ;  Isa.  55  :  2 ;  57  : 
20,  21 ;  Jer.  2:19. 

17.  Sinners  in  their  wretchedness  and 
want  often  apply  to  the  wrong  source 
for  help  and  comfort,  vers.  14,  15;  Ps. 
10  :  4;  Jer.  2:  13. 

18.  Learn  several  things  connected 
with  true  repentance:  (1)  The  sinner 
comes  to  himself.  He  sees  that  he  is 
perishing,  and  is  deeply  affected  with 
his  miserable  condition.  (2)  He  is 
sensible  that  his  sins  are  against  God, 
and  that  they  are  deeply  aggravated 
and  deserving  of  divine  wrath.     (3)  He 


is  ready  to  confess  and  forsake  his  sins. 
He  would  conceal  nothing  from  God. 
(4)  He  feels  that  he  has  no  claim  on 
God,  and  that  the  lowest  place  in  his 
kingdom  is  aI)ove  his  deserts.  (5)  Yet 
he  does  not  despair.  He  resolves  to  go 
to  God  with  humble  confession  and 
j>rayer  for  pardon.  (6)  But  he  doea 
not  simply  think,  feel,  and  resolve.  He 
puts  his  resolves  into  action.  (7)  In 
faith  he  yields  up  himself  to  God 
through  Jesus  Christ,  submitting  the 
whole  case  to  his  hands,  vers.  17-20 ; 
Ps.  119  :  59,  60. 

19.  True  repentance  is  voluntary  on 
the  part  of  the  sinner,  yet  none  would 
repent  unless  operated  upon  by  the  con- 
victing and  renewing  Spirit,  vers.  17- 
20 ;  Acts  3  :  19  ;  5  :  31 ;  26  :  20;  Rom.  2 : 
4;  Phil.  2  :  12,  13;  2  Tim.  2  :  25. 

20.  God  is  waiting  to  respond  to  the 
very  first  step  of  a  returning  sinner, 
and  to  welcome  him  to  his  kingdom 
with  pardon  and  blessings,  ver.  20; 
Neh.  9  :  17 ;  Isa.  30  :  18 ;  Matt.  11  :  28- 
30 ;  Rev.  22  :  17. 

21.  Upon  repentance  and  faith  God 
accepts  and  pardons  the  sinner,  adopts 
him  as  a  son,  clothes  him  in  the  pure 
robe  of  Christ's  righteotisness,  and 
adorns  hira  with  the  dignity  and  honor 
of  an  heir  of  salvation,  vers.  20-22;  Jer. 
31  :  20  ;  Rom.  8  :  1,  9,  14,  17 ;  Eph.  2  : 
4-7. 

22.  The  return  of  a  soul  to  God  is  aa 
event  of  great  joy  in  heaven  and  on 
earth,  vers.  23,  24;  Zeph.  3  :  17. 

23.  How  fearful  the  condition  of  the 
sinner  in  a  state  of  spiritual  death,  and 
how  glorious  that  of  the  believer  with 
eternal  life !  ver.  24 ;  John  5  :  24 ;  Eph. 
2:1;  Col.  2  :  13. 

24.  We  should  not  be  envious  at  the 
favors  which  God  bestows  upon  others, 
since  he  has  given  us  more  than  we  de- 
serve and  all  his  favors  are  of  grace, 
vers.  25-28 :  Gen.  4:5-7;  Jonah  4  :  9- 
11;  1  Cor.  1  :  31;  4  :  7;  James  1:9; 
4:5. 

25.  The  conduct  of  the  self-righteous 
toward  repenting  sinners  is  vividly  por- 
trayed: envy,  pride,  scorn,  ingratitude, 
loving  to  dwell  upon  the  former  mis- 
conduct of  the  returning  prodigals,  and 
wholly  overlooking  the  change  that 
had  taken  place  in  them ;  disowning 
them,  and  refusing  to  share  in  the  joyi 
and  blessings  growing  out  of  their  sal- 
vation, vers.  28-30 ;  Isa.  63  :  16.    Con. 


A.  D.  30. 


LUKE  XVI. 


863 


Parable  of  the  unjust  steward. 

XVI.     AND  he  said  also  unto  his  disciples,  'There  was  'Mt.i8.23,  24;  25 

a  certain  rich  man,  which  had  °a  steward;  and  the  •/cor.%.  1   2-  1 

same  was  accused  unto  him  that  he  had  wasted  his  Pet.  4. 10. ' 


(rast  the  prodigal  as  the  open  trangres- 
8or  and  the  elder  son  as  the  exemplary 
moralist. 

26.  How  great  the  condescension  and 
li  ve  of  God  in  continuing  the  offers  of 
tiie  gospel  to  murmuring  legalists  and 
self-righteous  formalists!  vers.  31,  32; 
Ex.  34  :  6 ;  Ps.  125  :  6.  Though  out- 
wardly near  the  kingdom  of  God,  their 
self- righteousness  must  be  renounced 
before  they  will  enter  in. 

27.  The  sensible  joy  of  the  returning 
penitent  is  often  greater  than  that  of 
the  matured  Christian,  yet  the  joy  of 
the  latter  is  generally  deeper,  calmer, 
and  less  fluctuating,  vers.  30-32 ;  Neh, 
8  :  10 ;  Isa.  48  :  18. 

28.  Since  God  is  so  willing  to  receive 
sinners,  and  since  all  heaven  rejoices 
when  they  return,  how  should  we  strive 
to  bring  them  to  Christ !  vers.  29-32. 

29.  How  earnest,  too,  should  sinners 
be  to  seek  the  Lord  while  the  day  of 
mercy  lasts !  vers.  29-32 ;  ch.  13  :  6-9. 


CHAPTER    XVI. 

The  connection  and  the  instruction 
of  this  chapter  both  point  to  a  con- 
tinuous narrative.  After  the  three 
parables  of  the  preceding  chapter, 
which  exhibit  the  compassionate  love 
of  God,  Jesus  now  utters  two  relating 
to  love  to  our  fellow-man  and  inculcat- 
ing the  right  use  of  the  things  of  this 
life.  First  is  the  parable  of  the  unjust 
steward  and  its  application  (vers.  1-13), 
which  is  followed  by  the  derision  of 
Jesus  by  the  Pharisees  (14),  where- 
upon Jesus  rebukes  their  hollow  self- 
righteousness  (15),  their  rejection  of 
John  (16),  and  their  neglect  and  trans- 
gression of  the  law  by  their  unauthor- 
ized divorces,  17,  18.  He  then  utters 
that  impressive  and  solemn  parable  of 
the  rich  man  and  Lazarus,  19-31. 

1-13.  Parable  of  the  Unjust 
Steward  and  its  Application. 
Recorded  only  by  Luke.  Spoken  in 
Perea.  No  parable  has  been  so  various- 
ly  explained   as  this.      It    is    neither 


possible  nor  desirable  here  even  to  men- 
tion the  most  of  these,  which  would 
tend  rather  to  confuse  than  to  solve  the 
difficulties  of  the  parable.  Let  ug 
rather  seek  its  true  solution. 

1.  And  he  said  also.  The  most 
natural  meaning  of  this  language  is 
that  he  uttered  what  follows  soon  after 
the  preceding  parables.  Jesus  ad- 
dresses the  various  classes  of  his  au- 
dience, with  perhaps  occasional  pauses 
in  his  discourse.  His  disciples.  Ac- 
cording to  the  highest  critical  author- 
ities, this  should  read  the  disciples,  not 
merely  the  twelve,  but  including  also 
his  followers  present,  among  whom 
were  perhaps  some  of  the  publicans, 
ch.  15  :  1.  A  certain  rich  man. 
One  having  large  possessions  and  great 
wealth.  He  belongs  rather  to  the 
drapery  of  the  parable,  since  it  is  the 
shrewdness  of  the  steward  which  Jesus 
especially  uses  in  its  application,  ver.  9. 
Yet  the  thought  is  naturally  suggested 
that  God  has  entrusted  to  men  as 
stewards  the  blessings  they  enjoy. 

A  steward.  A  general  overseer  and 
manager  of  the  estate.  Such  a  one 
was  Eliezer,  Abraham's  steward,  Gen. 
15  :  2.  Such  persons  were  very  com- 
monly slaves,  ch.  12  :  42,  43.  This  one 
was,  however,  a  free  man,  for  the  land- 
holder proposes  neither  to  punish  nor 
sell  him,  but  to  discnarge  him  from  his 
position.  That  this  rich  man  needed  a 
steward  showed  his  great  wealth.  That 
the  steward  managed  among  other 
things  large  landed  property  seems 
very  probable.  It  appears  that  his 
lord  had  clothed  him  with  extensive 
powers,  entrusted  him  with  great  re- 
sponsibilities, bestowed  upon  him  full 
confidence,  and  had  never  required  any 
reckoning  or  complete  account  of  his 
stewardship. 

Was  accused.  The  verb  implies 
maliciousness,  but  not  that  the  charge 
was  wrong  or  untrue.  The  steward 
does  not  deny  it  or  propose  any  defence, 
thus  acknowledging  his  guilt.  That 
he  had  wasted.  Rather,  as  wasting, 
indicating  what  was  then  going  on.  The 


364 


LUKE  XVI. 


A.  D.  30. 


2  goods.  And  he  called  him,  and  said  unto  him,  How  is 

it  that  I  hear  this  of  thee?  ''give  an  account  of  thy   ^^f-,l^.\^i}  ^^ 
stewardship ;  for  thou  mayest  be  no  longer  steward.      iq.  i  pet.  4^^^^,  ' 

3  Then  the  steward  said  within  himself,  What  shall  I 
do?  for  my  lord  taketh  away  from  me  the  steward- 

4  ship :  "I  cannot  dig  :  to  beg  I  am  ashamed.  I  am  re- 
solved what  to  do,  that,  when  I  am  put  out  of  the 
stewardship,  they  may  receive  me  into  their  houses. 

6  So  he  called  every  one  of  his  lord's  debtors  unto  him, 


"Pro.  18.9;  21.25 


same  word  in  the  original  as  in  ch.  15  : 
13,  wasting  or  squandering  his  goods, 
substance,  possessions.  He  was  living 
extravagantly  and  spending  prodigally. 
Jesus  derives  lessons  of  instruction  from 
the  conduct  of  wicked  men,  cli.  IS  :  1-5. 
So  was  Israel's  instability  condemned 
by  the  trust  that  the  heathen  put  in 
their  idols,  Jer.  2:11. 

2.  How  is  it?  Eather,  TF/ta« w  <Ais, 
etc.  ?  an  indignant  expression  of  surprise 
and  of  interrogatioji  as  to  the  ground 
and  truth  of  the  report.  Of  thee,  in 
whom  I  have  placed  so  much  confidence. 
Can  it  be  true  that  thou  hast  acted  so 
unjustly  and  basely?  Give  an  ac- 
count. Literally,  give  the  account, 
such  as  was  usual  for  stewards  to  give 
when  required.  Dr.  Jahn  says  that 
Oriental  kings,  except  Persian  mon- 
archs,  who  sent  legates  yearly  to  exam- 
ine into  the  affairs  of  the  provinces,  did 
not  usually  call  their  subordinates  to 
account  except  when  they  were  charged 
with  maladministration  of  affairs. 

For,  under  such  imputations  and 
suspicions,  and  they  seem  to  be  true, 
since  thou  dost  not  deny  it,  thou  may- 
est be,  thou  canst  be,  no  longer 
steward.  The  proprietor  thus  indi- 
cates the  necessity  of  dismissing  him 
from  his  service.  The  natural  implica- 
tion from  the  language  and  circum- 
stances is  that  if  the  steward  should  be 
successful  in  proving  his  innocence  to 
the  satisfaction  of  his  lord,  he  might  be 
retained  in  his  position. 

3.  The  steward,  conscious  of  his 
guilt,  begins  to  reflect  as  to  what  he 
should  do.  As  a  shrewd  and  prudent 
man  he  will  strive  either  to  avert  the 
threatened  danger  and  keep  his  place 
or,  if  he  cannot  do  this,  he  will  seek  to 
provide  for  him.-ielf  a  comfortable  old 
age.  The  former  lie  sees  he  cannot  do ; 
be  therefore  resolves  ujwn  the  latter. 
My    lord    taketh     away  .  .  .  the 


stewardship,  and  with  it  I  shall  lose 
my  living  .  He  had  tvasted  his  lord's 
property,  not  enriched  himself.  He 
sees  poverty  staring  him  in  the  face. 
I  cannot  dig.  /  am  not  able  to  dig, 
to  engage  in  manual  labor,  which  in 
agricultural  pursuits  consists  largely  in 
upturning  the  earth.  He  is  not  strong 
enough  for  that;  he  may  have  been 
weakened  by  disease  or  effeminacy.  At 
least  he  feels  that  he  is  unable  to  do 
it.  Another  alternative  is  to  beg,  but 
to  do  this  he  is  ashamed.  That  would 
be  too  great  a  descent  from  his  former 
position. 

4.  The  steward  continues  his  solilo- 
quy. The  word-painting  is  very  vivid. 
A  thought  just  strikes  him.  I  am  re- 
solved, /  know  what  I  will  do,  I  have 
just  thought  of  a  plan ;  and  he  deter- 
mines upon  it  at  once.  When  I  am 
put  out  of,  removed  from.  He  uses  a 
mild  word  regarding  himself.  They 
may  receive  me.  The  subject  of  the 
verb  receive  is  omitted  in  the  original, 
the  mind  of  the  steward  being  intently 
fixed  on  the  action  of  the  verb.  They 
is  luiderstood,  tlie  men  with  whom  the 
steward  was  going  to  treat,  ver.  5.  He 
would  make  them  his  friends,  so  that 
they  would  receive  him  into  their 
houses,  into  their  hospitality,  out  ot 
gratitude  for  what  he  had  done  for 
them.  He  hoped  to  enjoy  life  still  in 
the  homes  of  those  whom  he  had  laid 
under  obligations  to  him. 

5.  He  immediately  puts  his  pian  into 
execution.  So  he  called.  Rather, 
and  having  called  to  him,  still  using  his 
authority  as  steward  while  making  up 
his  accounts.  Every  one,  each  one, 
one  by  one.  All  his  master's  debtors 
were  called,  yet  each  by  himself,  the 
master  also  being  absent.  The  haste 
and  other  circumstances  connected  with 
these  transactions,  lead  to  the  natiiriil 
inference  that  tlie  proprietor   was  ir.l 


A..  D.  30. 


LUKE  XVI. 


365 


and  said  unto  the  first,  JIow  niucli  owost  tliou  unto 
G  my  lord?    And  he  .suid,  An  Imndivd  '  meusures  of  oil.    'Eze.  45. 10,  ti,24 
And  he  suid  unto  hiin,  Take  thy  bill,  and  sit  down 

7  quickly,  and  write  fifty.  Then  said  he  to  another, 
And  how  much  owest  thou  ?  And  he  said,  An  hun- 
dred measures  of  wheat.    And  he  said  unto  him.  Take 

8  thy  bill,  and  -write  fourscore.     And  the  lord  com- 


preseiit.  The  steward  must  have  time 
to  give  the  required  account.  Debt- 
o»s.  Who  these  debtors  were,  is  not 
indicated.  Some  suppose  them  to  be 
persons  who  had  purchased  these  va- 
rious amounts  of  farm  products,  aud 
had  giveu  bills  or  uotes  of  hand,  ac- 
knowledging the  amounts  they  had 
received  and  for  which  they  were  in- 
debted. It  seems,  however,  more  nat- 
ural to  supijose  that  these  were  his 
lord's  tenants,  and  that  the  corn  and  oil 
spoken  of  (vers.  7,  8)  were  the  terms  on 
which  they  held  the  grain-fields  and 
olive-grounds.  And  this  gives  oppor- 
tunity for  another,  not  improbable, 
supposition,  that  the  steward,  in  his 
extensive  powers,  had  farmed  out  these 
portions  of  land  at  higher  rates  than 
he  paid  his  lord,  thus  getting  much 
clear  gain  for  himself.  The  publicans 
were  familiar  with  that  way  of  man- 
aging and  farming  out  the  public  rev- 
enues. The  steward,  however,  on  ac- 
count of  his  squandering  habit,  had  not 
enriched  himself,  for  now  he  sees  beg- 
gary before  him,  unless  by  wise  policy 
he  escapes  it.  We  cannot,  therefore, 
suppose  that  he  paid  his  lord  for  these 
reductions  in  the  bills.  Neither  is  there 
any  hint  that  he  thereby  defrauded  his 
lord.  The  natural  supposition,  there- 
fore, is  that  he  reduced  the  bills  to  the 
actual  amounts  which  he  himself  paid 
to  his  lord.  This  view  removes  much 
perplexity  regarding  the  parable,  and 
IS  the  least  of  any  beset  with  difficulties. 
Unto  the  first.  Two  examples  are 
giveu  to  show  his  mode  of  procedure 
toward  all.  Hoav  much  owest 
thou  ?  The  steward  asks  this,  not  for 
his  own  information — for  he  had  the 
bills — but  that  each  debtor  might  re- 
call the  amount  of  his  indebtedness  and 
appreciate  the  steward's  kindness  in 
the  reduction  of  his  bill.  The  debtors 
were  not  aware  of  the  disgrace  into 
which  the  steward  had  fallen,  and  he, 
while  still  in  authority,  could  change 


the  bills,  which  his  lord  had  not  as  yet 
seen. 

6.  A  hundred  measures  of  oil, 

a  hundred  baths,  etc.  The  bath  was  a 
Hebrew  measure  for  liquids,  equal  to 
about  eight  and  seven-eighths  gallons. 
The  amount  of  his  indebtedness  was, 
therefore,  about  eight  hundred  and 
eighty-seven  gallons. 

Take  thy  bill,  thy  ivriting,  bond,  or 
bill.  Sit  down  quickly,  implying 
the  haste  witii  which  these  private 
transactions  were  accomplished.  The 
debtor  is  made  also  to  write  his  own 
bill.  Thus  he  is  in  no  uncertainty 
about  it,  and  thereby  acknowledges  his 
obligation.  Write  fifty.  We  are  not 
to  suppose  that  he  wrote  a  new  bill,  but 
rather  altered  the  old  one,  which  could 
easily  be  done  by  changing  a  single  let- 
ter in  the  Hebrew  numerals.  The  re- 
duction of  so  lai'ge  an  amount,  one- 
half,  was  eminently  adapted  to  secure 
the  steward's  end  ;  and  as  the  rent  would 
doubtless  continue  at  this  rate,  the  ten- 
ant would  be  yearly  reminded  of  the 
kindness  he  had  received. 

7.  A  hundred  measures  of 
wheat.  The  word  here  translated 
measure  was  the  cor  or  homer  (Ezek.  45: 
14),  the  largest  Hebrew  dry  measure, 
equal  to  ten  baths  (ver.  6),  or  about 
eleven  bushels.  The  whole  indebted- 
ness was,  therefore,  about  eleven  hun- 
dred bushels.  Write  fourscore, 
eighty,  throwing  otf  twenty  homers. 
The  inequality  of  the  deduction  in 
these  two  examples,  which  illustrate 
all  the  other  cases,  is  not  so  great  when 
we  consider  that  there  could  not  have 
been  any  large  difference  in  value  be- 
tween fifty  baths  of  oil  and  two  hun- 
dred baths  or  ephahs  of  wheat.  Still, 
there  was  a  great  disproportion  in  the 
amounts  of  deduction  with  reference  to 
each  man's  indebtedness.  There  was, 
doubtless,  something  in  the  circum- 
stances of  each  debtor  which  had  de- 
cided the  increase   on  the  actual  rent 


866 


LUKE  XVI. 


A,  D.  30. 


mended  the   unjust  steward,  because  he   had  done  J' ch. 20. 34 ;  Ps.  17 

wisely.     For  •'  the  children  of  this  world  are  in  their  joiiu^8'23^  Jal 

generation  wiser  than  'the  children  of  light.  1.  4. 
■  John  12.  36 ;  Eph.  5.  8  ;  1  Thes.  5.  5  ;  1  Pet.  2.  9. 


and  now  decided  the  deduction  to  be 
made. 

Jesus  hastens  to  the  application  of 
the  parable.  He  tells  nothing  of  the 
result  of  this  affair,  whether  the  steward 
successfully  defended  himself  and  rein- 
stated himself  hi  his  position  or  was 
actually  discharged  from  service.  The 
latter,  however,  is  the  more  natural  in- 
ference from  the  whole  connection. 
This  was  omitted  because  it  had  noth- 
ing to  do  with  the  point  of  illustra- 
tion. 

8.  The  lord,  or  master,  of  the 
steward.  To  make  the  sense  less  am- 
biguous in  English,  the  translation 
might  be  his  lord.  Commended,  or 
praised,  not  the  injustice  or  dishonesty 
of  the  steward,  but  his  prudence  and 
practical  shrewdness,  because  he  had 
done  wisely,  Ps.  49  :  18.  He  has 
shown  worldly  foresight  and  acted 
upon  it.  Unjust  steward,  a  strong 
expression,  pointing  to  injustice  as  an 
essential  part  of  the  man.  Notice  that 
the  proprietor,  as  a  man  of  the  world 
iind  from  a  worldly  standijoint,  praises 
the  prudence  of  the  steward,  but  Jesus 
puts  his  estimate  upon  him  by  styling 
him  xmjust.  While  injustice  impreg- 
nated his  character  and  life,  he  had 
particularly  manifested  it  in  charging 
increased  rents  and  in  such  extrav- 
agance and  squandering  as  not  only 
used  up  his  own  wages  and  his  unright- 
eous gains,  but  also  was  wasting  his 
lord's  property. 

The  view  of  this  parable  thus  far  jire- 
sented,  seems  to  me  to  be  the  one  which 
is  the  least  beset  with  difficulties.  We 
are  not  to  consider  it  as  an  imaginary 
account,  but  an  incident  from  actual 
life,  used  to  illustrate  a  single  important 
point.  Jesus,  with  his  omniscience,  had 
no  need  of  fiction,  when  all  the  events 
of  the  world  were  before  him.  From 
his  immense  treasure  of  facts  he  could 
draw  at  pleasure. 

The  parable  ends  with  wisely.  Jesus, 
however,  throws  in  a  single  remark  in 
conclusion,  and  theu  makes  the  princi- 
pal application  in  the  next  verse.  For, 
introducing    both    the    reason    of    the 


steward's  being  highly  commended  and 
also  a  well-known  fact  of  the  prudence 
of  worldly  men.  Children,  or  song, 
of  this  world,  a  vivid  Oriental  mode 
of  characterizing  worldly  men.  Are 
wiser,  more  sagacious,  exercising 
greater  prudence  and  foresight  in  ar- 
ranging their  plans,  in  their  choice  of 
means,  and  in  promptness  of  action. 
In  their  generation,  in  respect  to 
those  with  whom  they  live  and  have  to 
do;  in  their  business  and  aftairs,  as 
just  illustrated  by  the  unjust  steward. 
Wordsworth  supposes  that  the  lord  had 
not  found  out  the  artifices  of  the  stew- 
ard, and  that  he  saw  only  the  results — 
namely,  his  reception  into  the  habita- 
tion of  the  debtoi-s.  This  may  be  pos- 
sible, but  not  necessary. 

Children,  or  sons,  of  light,  of 
him  who  is  the  true  light  (James  1  : 
17) ;  Christians  who  are  enlightened  by 
God,  and  in  whose  heart  and  life  truth 
and  goodness  abound,  John  12  :  36 ; 
Rom.  13  :  12 ;  1  Thess.  5:5;  Eph.  5  : 
8.  Trench  relates  the  story  of  an  Egypt- 
ian hermit  who,  seeing  a  dancing-girl, 
was  moved  to  tears.  In  rejily  to  the 
question  why  he  wept,  he  said,  "  Be- 
cause she  should  be  at  so  much  pains  to 
please  men  in  her  sinful  vocation,  and 
we  in  our  holy  calling  should  use  so 
little  diligence  to  please  God." 

May  we  not  regard  the  Lord  here  as 
a  just  and  at  least  a  professeily  right- 
eous man,  in  contrast  to  his  unjust 
steward?  And  in  commending  his 
steward  did  he  not  recognize  that  he 
himself  had  not  shown  as  great  prudence 
and  foresight?  In  other  words,  that 
his  stewards  had  so  far  excelled  him  in 
shrewd  and  sagacious  management  as 
to  call  forth  his  admiration?  "  Fortne 
children  of  this  world,"  of  whom  this 
unjust  steward  was  one,  "  are  wiser  than 
the  children  of  light,"  to  whom  this 
proprietor  is  supposed  to  belong. 

9.  The  application,  which  Jesus  now 
makes,  shows  that  he  intended  to  illus- 
trate and  enforce  a  single  point,  and  it 
thus  avoids  many  difficulties  which 
grow  out  of  usitig  the  merr  drapery  of 
the   parable   to   illustrate    poiutd    no' 


A. D.  30. 


LUKE  XVI. 


867 


9  Aud  I  say  unto  you,  *Make  to  yourselves  friends  »ch.n.4i;  it. H 
of  the  nuimnion  of  unrighteousness;  that,  "when  yc  68.*^7/8';  Dau.'i. 
fail,  they  may  receive  you  "=iuto  everlasting  habita-      27;  Mt'.  6.   i'J 

10.  41.  42  ;  19.  21 ;  25.  35-40  ;  1  Tim.  6.  17-19.         >«  Ecc.  12.  3-7.         •  2  Cor. 

6. 1 ;  Ecc.  11. 1. 


mentioned  by  our  Saviour.  Aud  I  say 
unto  you.  The  master  commended 
his  unjust  steward  for  his  prudent  fore- 
thought, and  I,  your  Teaclier  and  Lord, 
gay  to  you  that  you  sliould  use  a  like 
forethought  in  regard  to  your  spiritual 
and  immortal  interests. 

The  mammon  of  unrighteous- 
ness. Mammon  is  an  Aramaean  woi-d 
applied  to  wealth  or  riches,  and,  accord- 
ing to  its  most  probable  derivation, 
meaning  originally  trust,  thus  descrip- 
tive of  wealth,  not  merely  as  a  posses- 
sion, but  also  as  something  which  is  so 
generally  made  a  ground  of  confidence. 
Compare  Mark  10  :  24.  Riches  is  here 
personified  as  the  mammon  of  unright- 
eousness (nearly  equivalent  to  unright- 
eous mammon)  because,  in  our  present 
state,  it  so  generally  becomes  the  occa- 
sion and  the  means  of  unrighteous  con- 
duct. Especially  is  this  the  case  where 
it  is  made  an  object  of  love  or  of  trust. 
Hence,  in  contrast  to  the  "  true  riches," 
it  is  false,  deceptive,  and  fleeting,  ver. 
11.  "  The  love  of  it  is  called  '  the  root 
of  all  evil'  (1  Tim.  6  :  10)  because  it 
leads  into  every  form  of  sin.  It  tempted 
Achan  to  his  destruction  by  the  *  wedge 
of  gold  and  the  goodly  Babylonish  gar- 
ment,' Josh.  7  :  21.  It  made  Judas  the 
betrayer  of  Christ;  Ananias  aud  Sap- 
phira,  seduced  by  it,  '  lied  to  the  Holy 
Spirit,'  and  perished  in  their  sin.  And 
Demas,  the  companion  of  apostles,  for- 
sook them,  'having  loved  this  present 
woild,'  2  Tim.  4  :lo.  The  history  of 
God's  church  in  all  ages  exhibits  fearful 
wrecks  of  Christian  character  through 
t.V.e  power  of  this  temptation.  So  potent 
Is  its  malign  influence  that  our  Lord 
says,  '  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle  than  for  a 
rich  man  to  enter  the  kingdom  of 
God.'"  —  De.  H.  Harvey,  Madison 
University. 

Make  to  yourselves  friends  of, 
literally,  out  of,  as  a  source  or  cause; 
it  may  be  popularly  expressed,  by  means 
of.  The  idea  is,  make  such  a  use  of 
your  possessions  as  to  secure  heavenly 
treasures  and   gain  you  friends  who, 


having  gone  before  you,  will  welcome 
you  in  the  world  to  come  to  everlasting 
habitations.  By  means  of  wealth  we 
may  make  to  ourselves  friends  among 
the  Lord's  jjoor  ;  by  helping  his  servants 
we  shall  help  Christ  (Matt.  25  :  40)  and 
receive  the  blessings  of  his  and  their 
friendship. 

That  when  ye  fail,  when  ye  die, 
when  your  stewardship  ceases.  But 
according  to  the  highest  critical  author- 
ities this  should  read,  when  it,  the 
mammon  of  unrighteousness,  fails; 
when  wealth  fails  you,  or  is  exhausted, 
they,  the  "friends,"  may  receive 
you  into  everlasting  habitations, 
welcome  you  to  a  home  in  heaven.  "  Is 
there  joy  in  heaven  at  thy  conversion, 
and  will  there  be  none  at  thy  glorifi- 
cation?"—  Baxteb.  Compare  suc-h 
Scripture  as  1  Tim.  G  :  17,  "  Charge 
them  that  are  rich  in  this  world  that 
they  be  not  high  minded,  nor  trust  in 
uncertain  riches,  that  they  do  good, 
that  they  be  rich  in  good  works,  ready 
to  distribute,  willing  to  communicate, 
laying  up  in  store  for  themselves  a  good 
foundation  against  the  time  to  come, 
that  they  may  lay  hold  on  eternal  life." 
Also  Matt.  6  :  20 ;  Luke  12  :  33.  Thus 
may  we  transmute  earthly  possessions 
into  heavenly  treasures  and  make  for 
ourselves  friends  who  will  welcome  us 
into  everlasting  habitations  there. 

Jesus  in  this  parable  guards  against 
two  extremes:  (1)  Making  wealth  an 
idol.  (2)  Eegardiug  it  as  so  profane 
and  unclean  that  it  cannot  be  employed 
in  the  service  of  God,  He  shows  how 
riches,  though  dangerous  and  fatal  to 
many,  can  be  made  a  help  rather  than 
a  hindrance  in  our  progress  to  heaven, 
and  how  its  higher  value  may  be  trans- 
ferred to  the  other  world  and  be  made 
to  enrich  our  lives  there. 

"  But  what  shall  we  say  of  its  doctrine 
of  making  to  ourselves  heavenly  friends 
by  the  mammon  of  unrighteousness — 
securing  a  place  in  the  kingdom  of 
God  by  the  right  use  of  worldly  pos- 
sessions ?  Are  we  not  become  legalists  ? 
Are  we  not  fallen  from  grace  ?    Have 


868 


LUKE  XVI. 


A.  D.  30 


10  tions.     *He  that  is  faithful  iu  that  which  is  Icasl  is 
faithful  also  in  much :  and  he  that  is  uujust  in  the 

11  least  is  unjust  also  in  much.     *If  therefore  ye  have 
not  been  faithful  in  the  unrighteous  mammon,  who 

12  will  commit  to  your  trust  'the  true  riches?    And  if 


4ch.  :9. 17;Mt.2? 
21. 

» 1  Cor.  4.  7. 

fcL.  12.33;  Pro.  8. 
18,  19. 


we  not  abandoned  faith  as  the  ground 
of  justification  ?  I  answer,  we  are  just 
as  much  legalists  as  the  Saviour.  We 
need  not  be  shy  of  following  where  he 
leads.  We  have  simply  explained  the 
obvious  and  necessary  import  of  the 
parable.  And  so  elsewhere.  '  He  that 
giveth  a  cup  of  cold  water  in  the  name 
of  a  disciple,  shall  not  lose  his  reward;' 
and  Christ's  rewards  are  spiritual;  he 
rewards  with  nothing  less  than  eternal 
life.  '  Come,  ye  blessed  of  my  Father  ; 
for  I  was  an  hungered  and  ye  gave  me 
meat.'  '  Sell  all  that  thou  hast  and 
give  to  the  j^oor,  and  thou  shalt  have 
treasure  in  heaven.'  '  When  thou 
male  est  a  feast,  call  the  poor,  the  maim- 
ed, the  lame,  and  the  blind ;  and  thou 
shalt  be  blessed;  for  they  cannot  re- 
compense thee ;  but  thou  shalt  be 
recompensed  at  the  resurrection  of  the 
just.'  Tiie  Saviour  is  not  careful  to 
guard  these  statements.  But  in  truth 
they  are  attended  by  no  real  difficulty. 
It  is  al  waj's  understood  that  these  works 
are  not  the  ultimate  ground  of  justifi- 
cation, but  the  fruit  and  evidences  of  a 
higher  and  holier  life  iu  the  soul.  We 
obtain  heaven  by  our  good  works  iu  so 
far,  first,  as  Christ  condescends  to  speak 
of  rewarding  the  good  works,  which 
are  an  expression  and  fruit  of  faith  in 
liim  ;  and  secondly,  because,  once  with- 
in the  sphere  of  grace,  he  does  actually 
reward  his  people  according  to  their 
fidelity  in  his  service.  The  Christian 
labors  to  express  his  love  to  Christ,  and 
then  flies  from  all  his  good  deeds  to  the 
cross;  the  Saviour  gathers  them  up, 
and  declares  that  a  cup  of  cold  water, 
given  in  the  name  of  a  disciple,  shall 
not  lose  its  reward." — Dr.  A.  C.  Kex- 

DRICK. 

It  may  be  further  remarked  on  this 
parable  that  it  was  adapted,  aside  from 
its  main  design,  to  suggest  to  the  publi- 
cans the  restitution  of  dishonest  gains. 
Compare  the  case  of  Zaccheus,  ch.  19  : 
8.  But  with  proper  motives.  The 
steward  had  remitted  his  overcharges 
from  pure  selfishness,  with  the  shrewd- 
ness of  a  worldly  man.     They  should 


remit  theirs  because  it  was  their  duty, 
and  so  use  what  was  left  as  to  lay  up 
treasures  in  heaven.  Finally,  the  para- 
ble does  not  teach  the  Jesuitical  prin- 
ciple that  the  end  sanctifies  the  means ; 
for  however  interpreted,  it  is  the  pru- 
dence which  is  held  up  to  view  and 
illustrated,  and  not  the  evil  which  the 
steward  did. 

10.  Jesus  makes  an  application  to 
every  one  by  stating  a  general  prin- 
ciple. His  words  take  the  form  of  a 
proverbial  expression.  He,  whoever 
he  may  be,  that  is  faithful.  Jesus 
emphasizes  fidelity  rather  than  mere 
prudence,  for  the  former  wisely  regu- 
lates the  latter.  The  steward  was  pru- 
dent in  his  final  arrangements,  but  he 
lacked  faithfulness.  In  that  which 
is  least,  in  the  least  things  or  in  the 
smallest  trust,  whatever  i#  may  be. 
Worldly  interests  and  possessions,  in 
comparison  to  the  spiritual  and  eternal, 
may  be  numbered  among  the  least.  Is 
faithful  also  in  much,  in  those 
things  of  the  greater  importance,  or  in 
the  greatest  trusts,  among  which  must 
be  included  our  spiritual  and  eternal 
interests.  Fidelity  to  God  in  the  least 
is  an  evidence  and  pledge  of  fidelity  in 
the  greatest,  but  he  who  buries  his  one 
talent  would  not  improve  the  five.  It 
is  the  principle  which  is  here  made 
prominent.  He  who,  in  the  small  in- 
terests of  this  life,  has  been  faithful 
according  to  the  principles  of  truth  and 
righteousness,  has  shown  himself  to  be 
one  to  be  faithful  in  the  greater  inter- 
ests of  eternity.  Similar  is  the  verdic* 
of  the  judge  :  "As  thou  hast  been  faith- 
ful over  a  few  things,  I  will  make  thee 
ruler  over  many  things,"  Matt.  25  :  21. 

11.  If,  therefore,  etc.,  more  exactly, 
//  therefore  ye  were  not  faithful.  Here 
commences  a  particular  application  of 
the  principle  stated  in  the  preceding 
verse.  Unrighteous  mammon,  or 
riches,  so  called  because  they  are  false, 
deceitful,  fleeting,  and  so  common  an 
occasion  of  sin,  in  contrast  to  the  "  true 
riches."  See  on  ver.  9.  The  true 
riches,  the  real  au«l  substantial ;  the 


A.  D.  30. 


LUKE  XVI. 


369 


ye  have  not  been  fa.thful  ^in  that  which  is  another   «ch.  19. 13-26. 
man's,  who  shall  give  you  that  which  is  your  own? 

13  ""No  servant  can  serve  two  masters  :  for  either  he  will   ^  ^^-  ^-  24- 
hate  the  one,  and  love  the  other ;  or  else  he  will  hold 

to  the  one,  and  despise  the  other.     Ye  cannot  serve 
God  and  mammon. 

Jesus  reproves  the  Pharisees.     The  rich  man  and  Lazarus. 

14  And  the  Pharisees  also,  'who  were  covetous,  heard      ii -,  Mt.  23. 14. 


spiritual  aud  eternal ;  the  blessings  of 
salvation,  which  are  not  false  and  de- 
ceptive, unsatisfying  and  perishable, 
ch.  12  :  33.  If  we  prove  faithless  in 
the  small  concerns  of  this  life,  who 
will  entrust  to  us  the  immense  and  en- 
during treasures  of  eternity  ?  "A  king 
appointed  one  servant  over  his  gold 
treasures,  another  over  his  straw ;  the 
latter's  dishonesty  being  suspected,  he 
was  angry  because  the  gold  had  not 
been  trusted  to  him.  The  king  said, 
'  Thou  fool,  if  thou  couldst  not  be 
trusted  with  straw,  how  can  any  one 
trust  thee  with  gold  ?'  " 

12.  The  application  is  made  personal 
to  their  own  hearts.  If  ye  have,  etc., 
more  exactly,  (/  ye  were  not  faithful.  In 
that  which  is  another  man's,  or 
simply,  another's,  such  as  your  earthly 
possessions  and  interests,  which  belong 
to  God  and  have  been  entrusted  to  you 
but  for  a  little  time.  Riches  and  world- 
ly property  cannot  be  called  our  own 
ooth  because  thev  are  simply  entrusted 
to  us,  and  also  because  they  are  con- 
stantly changing  hands  from  generation 
to  generation  by  misfortune,  calamity, 
and  death.  Who  will  give  you  .  .  . 
your  own  ?  That  blessedness  which 
was  originally  man's,  and  which  by 
grace  is  given  to  the  righteous  and  be- 
comes truly  their  own,  becoming  a  part 
of  their  very  selves  and  an  unchangeable 
aud  everlasting  inheritance.  It  is  said 
that  stewards  were  sometimes  rewarded 
for  their  fidelity  by  making  over  to 
them  a  portion  of  the  estate  they  had 
managed.  Perhaps  there  may  be  an  al- 
lusion to  some  such  custom.  They 
surely  who  manage  what  is  entrusted  to 
them  here  in  the  interests  of  heaven 
will  receive  heaven  at  last. 

13.  Final  application  of  the  parable, 
showing  that  what  is  reqiiired  is  fidelity 
to  God — that  wisdom  which  includes 
both  faithfulness  and  prudence  in  the 
service  of  our  heavenly  Master.    Our 

16 


earthly  interests  must  be  held  subordi- 
nate to  the  interests  of  God  and  hea- 
ven, or  else  we  fail  of  heaven.  No 
servant.  It  is  taken  for  granted  that 
all  men  are  servants  either  of  God  or 
of  the  world.  Can  serve  two  mas- 
ters, be  wholly  devoted  to  them.  His 
affections  and  interests  would  be  di- 
vided. The  reference  is  to  the  contin- 
ued obedience  of  a  bond  servant,  and 
to  that  true  service  which  presupposes 
love  and  attachment.  The  masters  also 
are  supposed  to  have  opposite  interests. 
Hence  either  he  would  hate  the  one  and 
love  the  other,  or  he  would  cleave  to  the 
one  and  despise  the  other.  He  would 
have  really  but  one  master;  one  only 
would  receive  his  hearty  service,  while 
that  of  the  other  would  be  merely  out- 
ward, with  disdain  or  hatred.  In  appli- 
cation our  Lord  says  directly  and  point- 
edly, Ye  cannot  serve  God  and 
mammon.  See  on  ver.  9.  Riches  are 
here  personified  and  treated  as  a  mas- 
ter in  opposition  to  God.  No  two  mas- 
ters can  both  receive  single-hearted 
service,  especially  when  they  are  so  op- 
posed as  God  and  the  world.  How  vain 
the  attempt  to  seek  your  chief  good 
both  on  earth  and  in  heaven  I  Give  up 
such  folly  and  seek  it  only  in  God. 
Make  him  thy  master  and  mammon  thy 
servant,  and  use  all  for  God.  This  verse 
contains  one  of  those  proverbial  say- 
ings of  our  Lord  which  he  may  have 
often  repeated.     See  Matt.  6  :  24. 

14-31.  Jesus  Rebukes  the  Phaki- 
SEEs  WHO  Deride  him,  and  Speaks 
THE  Parable  of  the  Rich  Man  and 
Lazarus.  The  covetousness  and  hol- 
low self-righteousness  of  the  Pharisees. 
Recorded  only  by  Luke.  For  similar 
or  the  same  utterances  as  vers.  16-18, 
see  Matt.  11  :  12,  13 ;  5:18;  19  :  9. 
Spoken  in  Perea,  perhaps  not  far  from 
the  ford  of  the  Jordan  opposite  Jeri. 
oho. 

14.  The  Pharisees  also,  as  weU 


t70 


LUKE  XVI. 


A.  D.  30 


15  all  these  things :  and  they  derided  him.  And  he  said 
unto  them,  Ye  are  they  which  ^justify  yourselves  be- 
fore men;  but ''God  knoweth  your  hearts:  for 'that 
which  is  highly  esteemed  among  men  is  abomination 
in  the  sight  of  God. 

16  "  The  law  and  the  prophets  were  until  John ;  since 

»>  ch.  7.  29 ;  Mt.  4.  17  ;  11.  12,  13. 


i  ch.  10.  29  ;  11.  39 
18.  11,  12  ;  Mt. 
23.  5. 

k  Ps.  7.  9  ;  Jer.  17. 
10. 

1 1  Sam.  16.  7 :  Is. 
55.  8,  9 ;  Mai.  3. 
15  ;  1  Cor.  1.  26- 
29 ;  1  Pet.  5.  6. 


as  the  disciples,  heard  all  these 
things  which  Jesus  had  spokeu  and 
the  low  estimate  he  put  upon  wealth. 
Jesus  had  intended  it  for  them  as  well 
as  for  the  instruction  of  his  disciples. 
Who  were  covetous,  lovers  of  money, 
hoarding  it  and  fixing  their  hearts  upon 
it.  Jesus  had  touched  their  darling 
lust,  their  master-sin.  Avarice  seems 
inherent  in  the  Jewish  people.  Of  the 
Jews  of  Palestine,  Dr.  Thomson  says; 
"  Everybody  trades,  speculates,  cheats. 
The  shepherd-boy  on  the  mountain 
talks  of  piastres  from  morning  to 
night,  so  does  the  muleteer  on  the 
road,  the  farmer  in  the  field,  the 
artisan  in  the  shop,  the  merchant  in 
his  magazine,  the  pacha  in  his  palace, 
the  kadi  in  the  hall  of  judgment,  the 
mullah  in  the  mosque,  the  monk,  the 
priest,  the  bishop  —  money,  money, 
money !  The  desire  of  every  heart,  the 
theme  of  every  tongue,  the  end  of  every 
aim.  Everything  is  bought  and  sold; 
each  prayer  has  its  price,  each  sin  its 
tariif." — The  Land  and  Book,  vol.  ii., 
ch.  xxvii. 

They  derided  him.  They  began 
to  sneer  and  scolf  at  him,  not  only  in 
looks,  but  also  in  words.  The  simple 
verb  in  the  original  means  to  turn  up 
the  nose,  to  sneer.  It  is  here  strength- 
ened by  being  compound  with  a  prepo- 
sition, in  which  form  it  is  only  found 
in  the  New  Testament  here  and  in  ch. 
23  :  35,  where  it  means  scoff.  It  is  used 
in  the  Septuagint,  in  Ps.  2  :  4,  for  the 
Hebrew  word  signifying  "  to  mock,  de- 
ride." They  treated  him  and  his  words 
with  contempt  and  derision.  "  They 
derided  him  as  a  poor  visionary  who 
did  not  understand  human  life,  or  only 
appeared  to  despise  the  world  because, 
as  they  supposed,  it  was  out  of  his 
reach." — Doudridgk. 

15.  Open  derision  demanded  open 
rebuke.  In  doing  this  Jesus  lays  bare 
their  hollow  self-righteousue.ss  and  their 
hypocrisy.  It  was  their  covetousness 
♦rhich  led  them  to  deride,  but  in   eo 


doing  they  professed  great  sanctity,  and 
that  truth  and  righteousness  were  on 
their  side.  Ye  are  they.  Pointed 
and  emphatic,  reminding  the  careful 
student  of  Nathan's  exclamation, 
"Thou  art  the  man,"  2  Sam.  12  :  7. 
Which  justify  yourselves  before 
men,  who  profess  to  be  righteous, 
strict  observers  of  the  law  before  men, 
feigning  that  ve  are  so  and  are  so  re- 
garded. Compare  ch.  10:29;  18:11, 
12.  They  "  went  about  to  establish  a 
righteousness  of  their  own,  and  had  not 
submitted  to  the  righteousness  of  God," 
Kom.  10  :  3.  But  God  knoAveth  your 
hearts  and  sees  your  inner  wickedness ; 
you  cannot  justify  yourselves  before 
him.  Your  righteousness  is  outward 
and  superficial ;  God  sees  through  it, 
and  knows  your  selfishness  and  hypoc- 
risy, that  you  love  the  praise  of  men 
rather  than  the  honor  which  comes 
from  above.  Compare  1  Sam.  16  :  7 ; 
Ps.  7  :  10. 

For  introduces  the  reason  for  God's 
abhorrence  of  the  Pharisaic  character, 
which  is  implied  in  the  first  part  of 
this  verse.  Highly  esteemed  among 
men,  that  which  is  lofty  among  men, 
loud  professions  and  pompous  ceremo- 
nies, this  show  of  sanctity,  self-exalta- 
tion, and  self-justification  ;  all  of  which 
robs  God  of  his  glory  and  gives  it  to 
self.  Is  abomination  in  the  sight 
of  God,  or  before  God,  ch.  15  :  18.  A 
strong  expression.  A  stench  before  God; 
are  utterly  ofiensive  and  abhorrent  to 
God,  Isa.  1  :  13-15.  Compare  ch.  18  : 
14.  So  also  riches,  upon  which  they 
placed  their  avaricious  hearts,  were,  aa 
an  idol,  abhorred  o^"  Sod. 

16.  Jesus  announces  that  a  new  dis- 
pensation is  dawning  upon  them.  The 
law  and  the  prophets,  the  old  dis- 
pensation. The  whole  testimony  under 
the  old  dispensation  is  sometimes  ex- 
pressed more  fully  by  "law  of  Moses, 
and  the  prophets,  and  the  psalms,"  ch. 
24  :  44.  Were  until  John,  continued 
until  John  the  Baptist  appeared.   Com- 


A.  D.  30. 


LUKE  XVI. 


371 


that  time  "  the  kiugdom  of  God  is  preached,  and "  every 
man  presseth  into  it.  ^And  it  is  easier  for  heaven 
and  earth  to  pass,  than  one  tittle  of  the  law  to  fail. 
18  1  Whosoever  putteth  away  his  wife,  and  marrieth 
another,  committeth  adultery:  and  whosoever  mar- 
rieth her  that  is  put  away  from  her  husband  commit- 
teth adultery. 


•  Mt.  3.  2. 

0  John  11.48;  12.19 

Pch.21.33;Ps.  lOi 
2fi,  27  ;  Is.  40.  8 
51.6;  Mt.  5.  18, 
1  Pet.  1.  25. 

<lMt.  5.  22  ;  19.  9; 
Mk.  10.  11;  1 
Cor.  7.  10,  11. 


pare  Matt.  11  :  13.    Since  that  time, 

or  from  that  time,  when  John  appeared, 
the  kingdom  of  God,  the  Messiah's 
kingdom,  the  dispensation  of  the  gospel, 
is  preached,  publicly  and  plainly  an- 
nounced. Every  man  presseth  into 
it,  or  is  pressing  into  it,  essaying  to  do 
it  or  doing  it.  This  does  not  refer,  as 
Stier  supposes,  to  the  violent  opposition 
of  the  Pharisees  against  the  kingdom 
of  God,  but  to  the  earnestness  of  com- 
mon people  and  of  publicans  and  sin- 
ners in  seeking  the  prolFered  blessings 
of  the  gospel.  Thousands  flocked  to 
John's  baptism  (Matt.  3  :  5,  6),  and 
afterward  the  disciples  of  Jesus  bap- 
tized more  than  John,  John  4:1,  2. 
The  common  people  in  crowds  attended 
our  Saviour's  ministry  and  heard  him 
gladly.  Perhaps  also  the  manner  of 
entering  is  the  principal  point.  Every 
one  that  entereth  presseth  into  it  with 
eagerness  and  with  holy  violence.  Matt. 
11  :  12.     Compare  ch.  13  :  24. 

17.  But  though  a  new  dispensation  is 
being  ushered  in,  yet  its  design  is  not 
to  destroy  the  law,  but  to  fulfil  it,  Matt. 
5  :  17.  Heaven  and  earth  to  pass. 
Gen.  1:1;  2:1.  The  visible  creation 
will  pass  away  (2  Pet.  3  :  11-13),  but 
God's  word  endureth  for  ever,  1  Pet.  1  : 
25.  One  tittle.  In  Matt.  5  :  18,  "  one 
jot  or  tittle."  Tittle  refers  to  the  little 
points,  turns,  or  strokes  by  which  one 
letter  differs  from  another.  The  omis- 
sion of  a  single  letter  or  a  change  in 
similar-looking  letters  would  sometimes 
greatly  alter  the  sense.  The  expression 
means  the  smallest  portion.  To  fail, 
or  to  fall,  to  fail  of  its  purpose  and  ful- 
filment or  to  be  set  aside  as  faulty. 
The  gospel  does  not  destroy  the  law, 
but  confirms  it,  Rom.  3  :  31. 

18.  Jesus  gives  an  example,  drawn 
from  the  seventh  commandment,  to 
show  how,  under  the  gospel,  the  deep 
spiritual  meaning  of  the  law  is  brought 
to  light  and  enforced.  The  reason  for 
adducing  this  particular  example  was 
probably  the  loose  practice  of  the  Phar- 


isees in  regard  to  divorces.  According 
to  the  Mosaic  law,  the  wife  could  not 
divorce  the  husband,  but  only  the  hus- 
band the  wife.  Moses  had  permitted 
divorce  (Deut.  24  :  1,  2)  in  such  a  way 
as  to  restrain  a  bad  practice  which  had 
gone  far  to  annul  the  original  law  of 
marriage,  and  which  still  prevails 
among  the  Arabs,  who  by  a  word  may 
dissolve  the  marriage  tie.  He  allowed 
the  wife  to  be  divorced  only  on  account 
of  "  some  uncleanness,"  and  only  by  a 
legal  document — "a  bill  of  divorce- 
ment." Thus  Moses  did  not  command 
to  divorce,  but  rather  placed  a  restric- 
tion on  the  prevailing  custom.  In  the 
days  of  our  Saviour  two  opposite  inter- 
pretations of  this  law  prevailed  among 
the  Jews.  Rabbi  Schammai  and  his 
disciples  taught  that,  according  to  Mo- 
ses, adultery  was  the  only  allowable 
ground  of  divorcement,  while  Hillel 
and  his  disciples  taught  that  a  wife 
might  be  put  away  for  anything  that 
amounted  to  uncleanness  in  the  eyes  of 
the  husband,  and  indeed  for  anything 
displeasing  to  him  in  appearance,  man- 
ner, or  dress.  Josephus  thus  loosely 
states  the  law  (Jeioish  Antiq.  iv.  8,  23) : 
"  He  that  desires  to  be  divorced  from 
his  wife  from  any  cause  whatsoever — 
and  many  such  causes  happen  among 
men — let  him  in  writing  give  assurance 
that  he  will  never  use  her  as  his  wife 
any  more ;  for  by  these  means  she  may 
be  at  liberty  to  marry  another  husband, 
although  before  this  bill  of  divorce  was 
given  she  is  not  permitted  so  to  do." 

Whosoever  putteth  away  his 
wife.  As  if  Jesus  had  said,  "As,  for 
example,  in  regard  to  your  disorderly 
divorces,  I  say  to  you  that  lohosoever 
putteth  away,"  etc.  In  the  strongest  lan- 
guage our  Saviour  affirms  the  binding 
obligation  of  the  marriage  relation,  and 
that  the  husband  who  is  guilty  of 
breaking  it  or  the  man  who  sanctions 
it  by  marrying  ber  thus  put  away 
commits  adultery.  In  Matt.  5  :  32  one 
exception  to  the  rule  is  given,  "save  foi 


872 


LUKE  XVI. 


A.  1).  30 


19  ^    There  was  a  certain  rich  man,  which  was  clothed 
in  purple  and  fine  linen,  and  fared  sumptuously  every 


the  cause  of  fornication."  Adultery  is 
an  actual  breaking  of  the  marriage  tie. 
Heuce  he  who  puts  away  his  wife  and 
marries  another  is  guilty  of  it ;  and  he 
that  marrie.s  her  thus  put  away  be- 
comes a  partaker,  and  sanctions  an 
unlawful  sundering  of  the  marriage 
relation.  Compare  1  Cor.  7  :  11,  where 
Paul  advises  the  wife  that  has  departed 
from  her  husband  either  to  remain  un- 
mairied  or  to  be  reconciled  to  her  hus- 
band. 

19-31.  The  Parable  of  the  Rich 
Man  and  Lazarus.  This  is  the  most 
awful  of  our  Saviour's  parables,  and  so 
graphic  and  forcible  that  it  has  the  ap- 
pearance of  history.  Beginning  in  time, 
it  is  carried  into  the  future  world,  and 
exhibits  the  fearful  results  of  worldli- 
ness,  impenitence  and  unbelief.  It  is 
closely  connected  with  what  precedes. 
To  the  covetous  Pharisees,  Jesus  pre- 
sents a  luxurious  worldling  who  made 
the  world  his  all,  in  contrast  to  one 
who,  having  nothing  of  the  world,  made 
God  his  all.  He  struck  a  blow  both  at 
their  covetousness  and  also  at  their 
boasting  dependence  on  Abraham  as 
their  father,  and  at  the  same  time  re- 
affirms the  sufficiency  of  Moses  and  the 
prophets  for  guiding  the  Jews  of  that 
time  to  him  and  salvation.  It  also  sup- 
plements the  parable  of  the  unjust 
steward,  in  that  it  presents  the  condition, 
in  the  future  state,  of  one  who  did  not, 
by  a  proper  use  of  this  life,  make  to 
himself  friends  of  the  mammon  of  un- 
righteousness. 

It  has  been  much  discussed  whether 
this  be  a  parable  or  a  history.  It 
matters  little  so  far  as  the  teaching  of 
the  passage  is  concerned ;  for  parables 
were  designed  to  present  and  illustrate 
truth,  not  falsehood.  It  seems  to  me, 
however,  most  natural  to  regard  it  as  a 
parable,  and  that  Jesus  here  uses,  as  in 
other  cases,  human  experience  and  cer- 
tain human  conceptions,  so  far  as  they 
could  be  safely  used,  to  illustrate  and 
enforce  si:)iritual  truth.  The  objection 
that  it  is  narrated  like  a  history  may  be 
brought  with  equal  force  against  the 
parable  of  the  prodigal  son  and  several 
others  recorded  by  Luke.  That  it  is  not 
called  a  jiarable  by  Luke  may  also  be 


said  of  the  parables  of  the  good  Samar- 
itan, prodigal  sou,  and  unjust  steward. 
That  it  was  founded  on  actual  facts  is 
another  question.  Jesus,  who  was  ac- 
quainted with  the  realm  of  death  as 
well  as  oi  life,  had  abundant  resources 
from  which  to  draw,  and  had  no  neces- 
sity to  resort  to  pure  fiction.  We  may 
well  conclude  that  this  and  all  his 
parables  had  been  realized  in  the 
natural  world  or  in  human  experience. 

19.  There  Avas.  And  there  was. 
The  and  connects  with  what  precedes, 
being  a  continxation  of  his  answer  to 
the  scoflF  of  the  Pharisees.  A  certain 
rich  man.  No  name  is  given,  and 
wisely  too,  for  many  there  had  been 
and  many  there  were  just  like  him. 
These  were  doubtless  found  not  only 
among  Pharisees,  but  also  among  Sad- 
ducees,  who  were  the  wealthier  class 
among  the  Jews.  Compare  Ps.  73  :  4- 
9.  Dives,  a  Latin  word  meaning  rich, 
is  often  applied  to  him,  and  is  so  used 
in  Jerome's  Latin  verson,  the  Vulgate. 
But  it  is  better  not  to  name  where  in- 
spiration has  not  named.  By  so  doing 
there  may  be  danger  of  limiting  its  ap- 
plication. The  designation  the  rich 
man  points  at  once  to  one  rich  in 
this  world  alone,  who  trusts  in  it,  gives 
his  whole  heart  to  it,  and  seeks  in  it  his 
highest  enjoyment.  It  is  noticeable 
that  no  crime  is  alleged  against  him. 
He  was  no  miser,  hoarding  up  his 
treasures.  Nor  is  it  intimated  that  he 
had  acquired  his  wealth  by  unlawful 
means  or  that  he  was  guilty  of  extor- 
tion or  oppression.  He  is  presented 
simply  as  a  rich  man  who  mewte  the 
world  his  portion  and  used  his  wealth 
for  his  own  gratification. 

Which  was  clothed.  This  states 
what  he  was  accustomed  to  do,  who 
was  wont  to  clothe  himself  in  purple 
and  fine  linen.  Purple  was  an  ex- 
pensive color,  and  here  the  celebrated 
Tyrian  purple  is  probably  meant,  which 
was  obtained  from  a  rare  shell-fish 
about  Tyre,  amounting  to  only  about  a 
drop  in  each  animal.  Robes  or  outer 
garments  of  purple  were  worn  by  kings 
and  persons  of  princely  wealth,  Judg. 
8  :  26 ;  Jer.  10  :  9 ;  Ezek.  27  :  7.  Thus 
Mordecai  and  Daniel  were  arrayed  ii; 


A.  D.  30. 


LUKE  XVI. 


373 


20  day:  and  there  was  a  certain  beggar  named  Lazarus, 

21  which  was  laid  at  his  gate,  full  of  sores,  and  desiring 
to  be  fed  with  the  crumbs  which  fell  from  the  rich 


purple,  Esth.  8  :  15;  Dan.  5  :  29 
("scarlet,"  rather  "purple").  The 
precious  art  and  article  are  lost.  The 
^)ie  linen.  This  refers  to  the  fabric  of 
probably  the  inner  garment.  It  was 
extremely  expensive,  and  entered  into 
the  commerce  of  Tyre  and  Egypt,  2 
Chron.  2:11;  Ezek.  27  :  7,  16.  The 
dresses  of  the  Levite  choir  in  the  temple 
(2  Chrou.  5  :  12),  the  loose  upper  gar- 
ment worn  by  kings  over  the  close- 
fitting  tunic  (1  Chron.  15  :  27),  and  the 
veil  of  the  temple,  were  made  of  it,  2 
Chron.  3  :  14.  The  bandages  of  the 
Egyptian  mummies  were  of  this  mate- 
rial, as  Herodotus  affirms;  and  micro- 
scopic examinations  of  late  years  verify 
his  statement.  See  Rev.  18  :  12 ;  19  :  8. 
Thus  the  raiment  of  the  rich  man  was 
of  the  finest  and  costliest  material. 

Fared  sumptuously,  enjoyed  him- 
self merrily  and  sumptuously,  in  merri- 
ment and  feasting.  And  this  was 
habitual,  every  day.  Compare  Amos 
6  :  4-6. 

20.  Contrasted  with  this  rich  man 
who  lived  so  luxuriously  is  a  beggar, 
who,  in  addition  to  his  extreme  poverty, 
was  afflicted  with  a  loathsome  disease, 
making  him  a  most  pitiable  object.  A 
certain  beggar,  or  poor  man.  The 
word  in  the  original,  literally  means 
oyie  who  crouches,  hence  a  beggar  or 
poor  man.  It  is  found  thirty-four  times 
in  the  New  Testament,  and  translated 
poor  in  every  instance  except  twice,  in 
this  parable  and  in  Gal.  4  :  9,  where  it 
is  translated  beggarly.  The  general 
idea  is  that  of  one  in  want,  without 
practicing  beggary.  We  have  no  evi- 
dence that  Lazarus  was  a  beggar  habit- 
ually, but  only  one  when  loathsome 
disease  was  added  to  his  poverty.  In 
his  dying  condition  the  parable  presents 
him,  not  only  as  a  poor  man,  but  also 
as  a  beggar,  and  it  is  fitting  so  to  trans- 
late it. 

Named  Lazarus.  The  only  name 
occurring  in  Christ's  pariibles.  Names 
are  introduced  by  Ezekiel  into  para- 
bolic discourse,  Ezek.  23  :  4.  The 
name  Lazarus  is  indeed  significant  in 
the  parable,  whether  we  take  it  to  mean 
tAe  helpless,  with  Olshausen  and  Lange, 
32 


or  God  is  his  help,  with  L!ghtfoot  and 
Jleyer.     Both  were  indeed  true  of  him. 

Was  laid  at  his  gate.  Literally, 
the  original  does  not  imply  a  custom,  that 
he  was  habitually  laid  at  the  gate  of  the 
rich  man,  as  interpreted  by  some,  but 
simply  that  he  had  been  laid  there  on  a 
certain  occasion,  and  remaining  there 
died  in  that  situation.  Whether  he  had 
been  laid  there  before  is  not  stated.  He 
seems  to  have  been  placed  there  by 
friends  to  excite  the  compassion  of  this 
rich  man.  The  gate  was  the  deep  arch 
under  which  the  gate  opened,  the  arch- 
ed gateway  of  a  large  and  magnificent 
mansion.  Full  of  sores,  ulcerated, 
covered  with  ulcers.  The  gate  of  the 
rich,  then  as  now,  was  the  resort  of  beg- 
gars in  the  East.  So  the  lame  man  at 
the  gate  of  the  temple,  Acts  3:2.  "  It 
is  still,"  says  a  modern  traveller,  "a 
common  custom  throughout  the  East — 
and  I  observed  it  this  morning  in  the 
streets  of  Jerusalem — to  lay  a  cripple  or 
a  lejaer  at  the  door  of  some  wealthy 
man  or  to  place  him  in  a  public 
thoroughfare  stretched  upon  his  mat  or 
wooden  litter.  The  blind,  too,  line  the 
approaches  of  the  city,  and  cry  out  with 
a  loud  voice  to  the  passers-by  for  mercy 
and  for  charity." — Dr.  A.  Nevin.  The 
poor  man  must  have  been  seen  and 
known  by  the  rich  man,  for  he  after- 
ward recognized  him. 

21.  And  desiring,  earnestly  de- 
siring or  longing,  to  be  fed  Avith  the 
crumbs,  scraps  or  fragments,  which 
fell  from  the  rich  man's  table.  Whether 
he  received  these  crumbs  is  not  definite- 
ly stated.  Some  expositors  hold  that 
he  did  not.  Others  think  that  he  did, 
and  that  it  is  implied  in  the  language 
here  used.  Upon  this  I  remark:  (1) 
The  expression  in  the  original  does  not 
necessarily  mean  that  he  was  refused 
the  crumbs.  (2)  It  is  not  inconsistent 
with  the  occasional  use  of  the  verb 
translated  desiring  to  take  the  expres- 
sion to  mean  desiring  and  glad  to  b« 
fed,  etc.  (3)  He  was  evidently  expect- 
ing the  crumbs  or  fragments,  in  being 
laid  there.  (4)  The  presence  of  the 
dogs  suggests  that  he  may  have  shared 
with  them  in  the  fragments  from  the 


874 


LUKE  XVI. 


A.D.  30 


man's  table :  moreover  the  dogs  came  and  licked  hia 
22  sores.     And  it  came  to  pass,  that  the  beggar  died, 

■"and  was  carried  by  the  angels  into  Abraham's  bosom.   '  Heb.  1. 14. 


table.  (5)  The  way  the  next  clause  is 
introduced,  "Moreover,"  etc.,  indicates 
hat  this  might  have  been  the  case.  (6) 
It  is  not  implied  that  the  ricli  man  was 
miserly  and  meanly  avaricious.  Such 
a  supposition  weakens  the  force  of  the 
parabl*.  The  representation  appears  to 
be  of  one  who  refused  neither  to  let  him 
remain  at  his  gate  nor  to  feed  upon  the 
scraps  from  his  table,  but  who  gave 
him  no  special  attention  and  took  no 
particular  interest  in  his  welfare.  This 
he  should  have  done,  according  to  the 
law  of  Moses,  Deut.  15  :  7,  8. 

Moreover,  indicating  something 
more  of  his  miserable  condition  differ- 
ent from  what  precedes :  BxU  also,  or 
yea,  even,  such  was  his  miserable  and 
abandoned  condition  that  the  dogs 
came  and  licked  his  sores,  which 
lay  uncovered.  Thus  shut  out  from 
human  society,  he  craved  only  the  food 
of  the  lower  animals,  and  his  ulcers, 
receiving  no  attention  from  man,  were 
licked  by  the  dogs.  The  picture  of  this 
poor  man's  misery  is  now  complete. 
This  last  representation  may  be  con- 
ceived of  as  presenting  either  the 
heightening  of  the  pain  by  the  licking 
of  the  sores,  or  his  misery,  so  deep  that 
even  the  dogs  pitied  him,  and  licked 
his  sores  as  they  do  their  own.  The 
latter  is  the  more  common  view,  and 
more  consistent  with  the  fact  of  the 
mollifying  effect  of  the  smooth  tongue 
of  the  dog.  "  Treated  by  men  con- 
temptuously as  little  better  than  a  dog, 
and  by  dogs  compassionately  as  one 
of  themselves." 

22.  This  verse  presents  the  transition 
from  this  world  to  another.  And  it 
came  to  pass.  How  long  after  the 
event  just  narrated  is  not  indicated. 
The  narrative  seems,  however,  to  imply 
that  it  was  soon  after ;  and  the  strictest 
interpretation  of  the  two  preceding 
verses  points  to  the  death  of  Lazarus 
while  lying  at  the  rich  man's  gate. 
His  case  is  represented  as  an  extreme 
one  when  placed  there.  He  may  have 
lain  under  the  arched  gateway,  by  per- 
mission of  the  rich  man,  for  several 
days.  It  is  not  necessary  to  suppose 
that  he  died  of  starvation.    The  beg- 


gar died.  Nothing  is  said  of  his  burial, 
for  that  was  of  no  moment  in  compari- 
son to  what  immediately  occurred  to 
his  soul  at  death.  Besides,  his  burial 
was  so  obscure  as  to  deserve  no  mention, 
especially  in  coutra.st  to  that  of  the  rich 
man.  Was  carried,  the  reference,  of 
course,  is  to  his  soul.  Angels.  See  on 
ch.  1  :  11.  One  would  have  been  suffi- 
cient, but  many  gladly  share  the  honor. 
Angels  are  ministering  spirits,  Heb.  1  : 
14.  What  a  contrast  to  the  treatment 
he  had  received  on  earth !  The  Jews 
also  held  that  the  souls  of  the  righteous 
were  borne  by  angels  into  Paradise. 
Jesus  had  represented  the  rejoicing  of 
heaven  over  a  repenting  sinner,  ch. 
15  :  10 ;  now  we  have  him  welcomed 
and  attended  by  angels  in  the  other 
world. 

Abraham's  bosom.  The  right- 
eous dead  are  not  homeless  between 
death  and  the  resurrection,  Phil.  1  :  23. 
The  Jewish  rabbis  taught  that  Abra- 
ham was  in  Paradise,  ready  to  welcome 
the  souls  of  the  righteous  at  death  to 
his  fellowship.  Jesus  endorses  the  doc- 
trine as  substantially  correct.  Abra- 
ham's bosom  was  a  name  given  to  that 
part  of  the  unseen  world,  or  place  of 
departed  spirits,  where  the  patriarchs 
and  the  righteous  were  in  happiness. 
It  is  an  expression  derived  from  the 
practice  of  reclining  on  couches  at 
meals.  As  each  leaned  upon  his  left 
arm,  his  friend  next  below  would  be 
described  as  lying  in  his  bosom,  and  he 
who  lay  nearest  to  the  head  or  master 
of  the  feast  occupied  a  position  of  great- 
est honor,  John  1  :  18  ;  13  :  23.  To  lie 
in  Abraham's  bosom,  therefore,  denoted 
a  condition  after  death  of  happiness 
and  rest  and  a  position  of  honor  and  in- 
timate nearness  and  association  "  with 
Abraham,  Isaac,  and  Jacob,  in  the 
kingdom  of  God,"  Matt.  8  :  11.  Here 
no  personal  pre-eminence  appears  to  be 
meant.  It  is  the  place  of  the  righteous 
dead,  where  was  Abraham,  the  father 
of  the  faithful.  It  seems  to  be  about 
equivalent  to  Paradise,  ch.  23  :  43.  But 
Abraham's  bosom,  not  Paradise,  is  men- 
tioned here,  both  to  suggest  the  striking 
contrast  to  the  daily  feasting  and  luio' 


A.  D.  30. 


LUKE  XVI. 


375 


23  "The  rich  man  also  died,  and  was  buried.  And  in 
hell  he  lifted  up  his  eyes, '  being  in  torments,  "■  and  seeth 

24  Abraham  afar  off,  and  Lazarus  in  his  bosom.  And 
he  cried  and  said.  Father  Abraham,  have  mercy  on 
me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his 
finger  in  water,  and  ^cool  my  tongue;  for  I  "am  tor- 

25  mented  in  this  flame.     But  Abraham  said.  Son,  *re- 


•Ps.  49.  6-12,   16- 

19;    Ecc.  3.   20 

5.  13-16. 
«Rev.  14.  11. 
»Mt.  8.  11,  12. 
»Zec.  14.  12. 
"  la.  66.  24  ;  Mk.  9. 

43-48. 
«ch.  6.24;  Job  21. 

13 ;  Ps.  17.  14. 


rious  living  of  the  rich  man  on  earth 
(ver.  19),  and  also  to  prepare  the  way  to 
the  dialogue  introduced  between  Abra- 
ham and  the  rich  man.  See  Remarks 
24,  25,  at  the  end  of  the  chapter. 

That  Lazarus  should  die  first  is  a 
necessary  conception  of  the  parable,  in 
order  that  he  may  be  in  the  future 
world  in  advance  of  the  rich  man,  and 
an  occupant  of  the  abodes  of  bliss  when 
the  latter  arrives. 

The  rich  man  also  died.  Wealth 
could  not  ward  off  the  last  enemy. 
Death  is  no  respecter  of  persons,  Eccl. 
8  :  S.  How  soon  after  is  not  stated. 
The  most  natural  impression  from  the 
parable  is  that  it  was  not  long  after. 
And  was  buried.  His  funeral  rites 
and  burial  were  attended  to  with  great 
solemnity  and  pomp.  The  fact  is  stated 
tff  show  that  he  had  a  funeral  according 
to  his  condition  in  life,  pompous  and 
expensive,  purple  and  linen,  ceremonies 
and  lamentations  and  a  tomb — all  that 
wealth  and  worldly  friends  could  give. 
This  was  the  end  of  his  "  good  things," 
ver.  25.  And  now  he  is  soon  forgotten. 
He  had  no  angels  to  bear  him  to  Para- 
dise, yet  perhaps  evil  spirits  may  have 
borne  him  to  the  place  of  torment. 

23.  In  hell,  not  the  place  of  the 
final  punishment  of  the  wicked,  which 
is  expressed  by  another  word  (see  on  ch. 
12  :  .5),  but  the  abode  of  departed  or  dis- 
embodied spirits.  The  word  in  tne 
original  is  Hades,  the  tmseen  ivorld,  or 
the  underworld.  See  on  ch.  10  :  15. 
There  is  a  disposition  among  some  to 
limit  the  use  of  Hades  in  the  New 
Testament  to  the  place  of  punishment 
and  make  it  almost  equivalent  to  hell. 
This  seems  somewhat  forced.  There  is 
nothing  to  be  gained  by  so  doing.  Be- 
ing in  torment,  showing  that  he  was 
in  that  part  of  the  unseen  world  where 
the  disembodied  spirits  of  the  wicked 
are  confined.  This  is  opposed  to  Abra- 
iiam's  bosom,  ver.  22.  He  lifted  up 
his  eyes.    The  rich  man  is  conceived 


of  as  being  in  the  abyss,  in  the  lower 
region  of  Hades,  and  looking  up  toward 
paradise.  Afar  off,  in  the  distance 
A  bridgeless  gulf  between,  ver.  26.  In 
his  bosom,  reclining  in  honor  at  tJie 
banquet  of  bliss.  This  portion  of  tne 
parable  would  seem  to  indicate  that  the 
rich  man  died  soon  after  Lazarus.  The 
recognition  of  individuals  in  the  other 
world  is  brought  incidentally  to  view. 

24.  Father  Abraham,  etc.  The 
rich  man  was  a  Jew,  but  a  pious  ances- 
try and  a  connection  with  God's  chosen 
people  were  of  no  avail  to  him  now. 
We  have  here  the  solitary  example  in 
Scripture  of  prayer  to  a  departed  saint, 
and  with  what  poor  success !  Have 
mercy  on  me,  take  pity  on  me. 
On  earth  he  had  neglected  to  make  tc 
himself  friends  of  the  mammon  of  un 
righteousness  (ver.  9),  and  now  he  has 
no  one  to  welcome  him  into  the  ever- 
lasting habitations.  He  is  now  the 
beggar,  and,  strange  to  say,  he  now 
asks  a  favor  of  that  poor  man  who  had 
lain  at  his  gate. 

Send  Lazarus,  not  because  he 
would  treat  him  as  a  servant,  for  he 
was  now  painfully  sensible  how  infi- 
nitely exalted  was  Lazarus'  position 
above  his  own,  but  because  he  recog- 
nized him  as  one  who  had  lain  at  his 
gate,  and  he  hoped  that  the  remem- 
brance of  this  would  induce  Lazarus  to 
do  him  a  favor.  His  cry  was  that  of 
misery,  craving  even  the  smallest  re- 
lief. Dip  the  tip,  the  end,  the  ex- 
treme point,  of  his  finger.  What  a 
change  a  few  hours  or  days  have  made  I 
Then  Lazarus  glad  to  receive  a  crumb 
of  bread  ;  now  the  rich  man  imploring 
a  drop  of  water.  The  latter  a.sks  not 
for  the  removal  of  his  sufferings,  for  he 
knows  that  is  impossible,  but  only  for 
a  slight  alleviation.  Cool  my  tongue, 
refresh  by  cooling  it.  Tormented, 
better,  in  anguish  in  this  flame.  We 
have  here  material  and  physical  imagery 
of  soul-misery.      How    far    this    con- 


876 


LUKE  XVI. 


A.  D.  30 


member  that  thou  in  thy  lifetime  receivedtt  thy  good 
things,  and  likewise  Lazarus  evil  thing?    'but  now 

26  he  is  comforted,  and  thou  art  tormented.  And  beside 
all  this,  between  us  and  you  there  is  a  great  gulf 
fixed:  ^so  that  they  which  would  pass  from  hence  to 
you  cannot;  neither  can  they  pass  to  us,  that  rvould 

27  come  from  thence.     Then  he  said,  I  pray  thee  there- 


y  Job  3.  17-19  :  Aa 
14. 22  ;  Rev.  7. 14 


•  Ecc.  11.  3;  Mai 
3.  18. 


Bisted  of  the  stings  of  conscience,  feel- 
ings) of  renrorse,  the  sad  memories  of 
the  guilty  past,  and  of  unrestricted 
human  2>assions,  and  how  far  produced 
by  some  external  form  of  sufferings,  we 
know  not.  The  form  of  expres.sion 
seems  to  indicate  that  it  was  not  subjec- 
tive or  inner  torment  alone. 

25.  Abraham  said.  The  answer  is 
frank,  but  not  severe;  exact,  but  not 
unkind ;  calm,  fatherly,  and  without  a 
word  of  reproach,  but  solemn  and  with- 
out affected  compassion.  Son,  or  child. 
He  answers  in  great  kindness.  He  was 
addressed  as  Father  Abraham  ;  in  reply 
he  calls  him  son.  One  was  just  as  much 
a  son  as  the  other  was  a  fatlrier,  but  only 
in  the  flesh.  So  Joshua  called  the  re- 
bellious Achan  son,  Josh.  7  :  19.  Re- 
member. What  a  fearful  word  at  such 
a  time !  Memory  will  indeed  be  a  worm 
that  never  dies,  Prov.  5  :  12,  13.  The 
rich  man  needed  only  to  be  reminded 
of  the  past  to  understand  the  reason  of 
his  present  misery.  That  thou  in 
thy  lifetime  receivedst  thy  good 
things.  The  expression  is  a  strong 
one,  meaning  receivedst  in  full  thy  good 
things.  He  had  in  life  exhau.sted  his 
store  of  happiness;  he  had  no  more 
claim  on  the  good  things  which  were 
for  him,  and  which  he  made  the  sole 
object  of  life.  He  had  received  them 
in  full,  and  now  nothing  but  misery  re- 
mained to  his  lot.  A  similar  expression 
is  found  in  Matt.  6  :  2.  He  had  made 
the  world  his  portion  and  had  received 
his  earthly  reward,  he  had  neglected 
his  soul  and  made  no  preparation  for 
eternity,  and  now  he  suffers  the  conse- 
quences. 

Likewise  Lazarus  evil  things. 
Notice  that  Abraham  does  not  say  his 
evil  things.  Lazarus  did  not  make 
thera  for  himself,  nor  did  they  result 
from  his  own  agency.  He  bad  chosen 
God  for  his  portion  and  made  provision 
for  eternity,  but  in  so  doing  a  life  of 
suffering  fell  to  his  lot.     God  in  love 


chastened  him  and  brought  him  up 
through  great  sufferings  into  everlast- 
ing habitations.  He,  too,  had  received 
in  full  the  evil  things  through  which 
God  in  his  wise  providence  had  caused 
him  to  pass,  and  now  the  evils  and 
sufferings  are  ended.  Lazarus  is  com- 
forted and  the  rich  man  is  torment- 
ed. Interference  is  not  permitted  in 
either  case.  According  to  the  oldest 
and  best  manuscripts,  this  should  read, 
but  now  here  he  is  comforted,  etc. 

26.  Having  shown  the  rich  man  that 
he  has  no  claim  to  happiness,  and  that 
misery  is  the  necessary  and  irrevocable 
consequence  of  his  past  life,  Abraham 
points  out  another  barrier  to  the  grant- 
ing of  his  request.  Besides  all  this. 
In  addition  to  all  these  things,  it  is  lit- 
erally impossible.  Between  us  and 
you.  You  is  the  plural  in  the  original, 
thus  including  the  others  who  were  with 
the  rich  man  in  torment.  A  great 
gulf  fixed,  a  vast,  yawning,  and  im 
pas.sable  chasm.  This  is  directly  op- 
posed to  the  papal  doctrine  of  purgatory. 
The  unchangeable  and  unalterable  con- 
dition of  things  is  expressed  by  the  word 
fixed,  set  fast,  made  firm. 

So  that  expresses  design,  in  order 
tlmt,  or  simply  that,  giving  the  purpose 
of  the  gulf  being  fixed  between  them. 
That  they  who  would  pass  from 
hence  to  you,  from  motives  of  com- 
passion. That  Avould  come  from 
thence,  to  escape  torment.  What  a 
vivid  picture  of  the  unchangeable  state 
after  death !  Rev.  22  :  11. 

27.  Having  failed  in  his  prayer  lor 
himself,  he  turns  from  his  own  hopeless 
condition  and  prays  for  his  father's 
family.  He  remembers  his  brethren 
and  the  example  he  had  set  them,  and 
the  thought  that  they  should  come  to 
that  place  of  torment  through  his  in- 
fluence added  pangs  to  his  misery. 
Their  presence  an  J  their  reproaches 
would  increase  his  torment.  It  may 
have  also  been,  in  part,  the  expressio* 


A.D.  30. 


LUKE  XVI. 


377 


fore,  father,  that  thou  wouldest  send  him  to  my  fath- 

28  er's  house:   for  I  have  five  brethren;   that  he  may 
testify  unto  them,  lest  they  also  come  into  this  place 

29  of  torment.     Abraham  saith  unto  him, 'They  have   »l>eu.30.ii-i5.  i» 

30  Moses  and  the  prophets;  let  them  hear  them.     And      g lio- 34. le^john 
he  said,  Nay,  father  Abraham :  but  if  one  went  unto      5.  39U7 ;  Ac.  15. 

31  them  from  the  dead,  they  will  repent.     And  he  said      ^^  •  ^^-  ^^'  ^^• 
unto  him,  If  they  hear  not  Moses  and  the  prophets, 
*•  neither  will  they  be  persuaded,  though  one  rose  from 
the  dead. 


'John    11.  43-53; 
12.10,11;  Ac.  26. 

28. 


of  natural  sympathy,  for  even  this  may 
contribute  to  future  misery.  My  fath- 
er's house.  Not  that  his  father  was 
living,  but  there  existed  a  paternal  es- 
tate and  a  family  of  five  brethren,  who 
lived  on  or  near  it.  This  passage  is  di- 
rectly opposed  to  the  views  of  those 
who  hold  that  the  demons  of  the  New 
Testament  were  the  departed  spirits  of 
wicked  men.  The  rich  man  is  confined 
in  his  place  of  torment,  and  cannot 
himself  go  to  his  father's  house.  And 
instead  of  desiring  to  make  his  breth- 
ren worse  than  they  already  were,  he 
would,  if  possible,  warn  them,  and  thus 
prevent  them  from  coming  to  that  place 
of  misery. 

28.  Five  brethren.  Perhaps  five 
Pharisees,  who  already  were  following 
in  the  footsteps  of  the  departed  brother. 
Nothing  can  be  inferred  regarding  their 
family  relations,  whether  married  or 
unmarried.  That  does  not  come  within 
the  scope  of  the  parable.  Testify,  an 
emphatic  verb  in  the  original.  Testify 
fully,  earnestly,  by  admonitions  and 
warnings.  Lest  they  also  come, 
that  they  may  not  also  come.  As  if  he 
would  not  himself  have  come  thither 
if  he  had  only  had  -such  clear  testimony 
from  the  other  world.  Underlying  this 
was  a  certain  self-justification  and  a 
finding  fault  with  God  and  his  method 
of  revealing  truth  and  earning  men. 
It  is  worthy  of  notice  that  both  the  rich 
man  and  Abraham  regard  the  return 
of  Lazarus  to  earth  as  possible.  No 
impassable  gulf  lay  between  him  and 
earth.  Yet  there  is  nothing  in  this 
passage  to  lead  us  to  conclude  that  the 
spirits  of  the  rigliteous  dead  do  visit 
their  former  abodes  on  earth. 

29.  The  answer  of  Abraham  is  brief, 
positive,  and  almost  stern.  They  have 
Moses  and  the  prophets,  the  Old 
Tes  tament  Scriptures.  They  have  teach- 


ing and  warning  sufficient,  but  they  will 
not  hear,  believe,  and  obey.  Let  them 
hear  them.  Hear  is  often  used  in 
Scripture  in  the  sense  of  obey.  Let 
them  take  heed  and  follow  the  teach- 
ings of  Moses  and  the  prophets,  and 
thus  secure  the  divine  favor  and  escape 
the  fearful  doom  that  awaits  them. 
Moses  and  the  prophets  pointed  to 
Christ.  We  have  here  one  of  the  many 
testimonies  of  Christ,  including  that  of 
Abraham  from  the  heavenly  world,  that 
the  Old  Testament  Scriptures  are  the 
word  of  God. 

30.  But  this  miserable  creature  thinks 
that  he  knows  his  brethren  better  than 
Abraham  does;  he  still  undervahxes 
God's  word,  but  at  the  same  time 
implies  that  he  had  not  repented,  and 
therefore  his  doom  was  a  righteous  one. 
Nay,  say  not  so,  father  Abraham, 
they  will  perhaps  slight  God's  word,  as 
I  foolishly  did.  If  one  went  unto 
them  from  the  dead,  they  will  at 
once  hear  and  repent.  Like  many  of 
the  -wicked  on  earth,  he  had  false  views 
of  repentance,  supposing  that  some- 
thing sudden  and  miraculous  would 
produce  it.  But  alarms,  apparitions, 
and  miracles  cannot  convert. 

31.  The  answer  of  Abraham  is  posi- 
tive and  final.  The  rich  man  had  af- 
firmed, "They  will  repent;"  Abraham 
replies  that  they  will  not  even  be 
persuaded.  Ihe  former  had  said, 
"  If  one  went  to  them  from  the  dead," 
but  the  latter  declared,  "  Not  though 
one  rose  from  the  dead."  You  think 
they  would  repent  if  one  went  to  them 
from  the  dead,  but  I  tell  you  that  the 
testimony  of  Moses  and  the  prophets  is 
stronger  and  more  efiective — so  much  so 
that  if  they  will  not  hear  and  obey 
them,  they  would  not  be  even  persuaded 
to  believe  thoueh  one  should  rise  from 
the  dead,  Isa.  "8  :  19,  20 ;  John  6  :  45, 


378 


LUKE  XVI. 


A.  1).  30. 


Not  only  must  the  reason  and  judg- 
ment be  convinced,  but  there  must  be  a 
proper  state  of  heart  to  receive  the 
truth.  The  wicked  can  always  find 
some  pretext  to  resist  the  truth  and 
continue  in  sin  even  in  the  face  of  the 
greatest  miracles.  Jesus  had  raised  the 
dead — the  daughter  of  Jairus  and  the 
widow's  son — yet  the  scribes  and  Phar- 
isees were  bent  on  his  destruction.  A 
Lazarus  was  called  from  the  grave;  but 
while  they  did  not  deny  the  miracle, 
they  would  not  believe  Christ,  and 
even  sought  to  put  Lazarus  to  death, 
John  11  :  44-46;  12  :  10.  Jesus  also 
afterward  rose  from  the  dead,  yet  the 
Jewish  leaders  still  rejected  him.  The 
truth  of  God  brought  to  the  heart  by 
the  Holy  Spirit,  who  convicts  of  sin 
(John  16  :  8,  9),  is  necessary  to  true 
repentance ;  and  if  these  fail,  vain  will 
be  the  efforts  of  men,  living  or  dead, 
however  miraculous. 

The  following  just  remarks  on  the 
bearing  of  this  parable  on  doctrines  are 
from  The  State  of  Men  after  Death,  by 
A.  Hovey,  D.  D. 

"(1)  The  parables  of  Christ  never 
violate  the  order  and  course  of  nature, 
never  introduce  foreign  elements  into 
any  domain  of  existence.  In  other 
words,  both  the  characters  and  events 
of  every  parable  uttered  by  Christ — 
unless  this  be  an  exception — will  be 
found  natural — that  is  to  say,  consistent 
with  the  actual  conditions  of  being  from 
which  the  imagery  of  the  parable  is 
drawn.  If,  then,  we  call  our  Saviour's 
account  of  the  rich  man  and  Lazarus  a 
parable,  and  consent  to  interpret  it  ac- 
cording to  the  uniform  analogy  of  his 
teaching  in  other  instances  by  parables, 
we  have  this  lesson  from  him,  to  wit : 
That  God  will  treat  certain  parties  not 
here  named  as  he  treats  the  prosperous 
unbeliever  and  the  afflicted  believer, 
when  removed  from  the  present  world ; 
that  the  normal  conditions  of  bad  and 
good  men  after  physical  death  are  used 
to  shadow  forth  the  relations  of  two 
classes  of  men  to  the  kingdom  of  Christ 
on  earth.  Hence  it  matters  not,  so  far 
as  its  bearing  upon  the  state  of  the  de- 
parted is  concerned,  whether  the  pas- 
sage in  question  be  interpreted  as  a 
narrative  or  a  parable;  for  in  either 
case  its  picture  of  th<eir  condition  must 
be  honored  as  one  v^hich  accords  with 
substantial  truth. 


"  (2)  All  the  parables  of  Christ— un- 
less this  one  is  an  exception — employ 
well  known  characters,  customs,  or 
events  to  illustrate  spiritual  things.  .  .  . 
If,  then,  the  account  of  Dives  and  Laz- 
arus be  a  parable,  we  must  either  hold 
that  Christ  here  deviated  most  strangely 
from  his  otherwise  uniform  and  really 
perfect  method  of  teaching  by  parables, 
or  else  that  the  conscious  misery  of  the 
wicked  after  death  was  a  truth  well 
known  to  the  Pharisees.  To  call  the 
passage  a  parable  is  to  make  Christ  as- 
sume the  doctrine  of  conscious  exist- 
ence immediately  after  death,  both  for 
the  evil  and  the  good,  as  a  doctrine  at 
once  true  and  familiar  to  his  hearers. 
And  so  in  fact  it  was,  as  Josephus  dis- 
tinctly avers. 

"  (3)  The  parables  of  Christ  are  al- 
ways— unless  this  be  an  exception — 
constructed  of  such  elements,  be  they 
characters  or  events,  as  not  only  sug- 
gest, but  also  commend,  the  lessons  con- 
tained in  them.  They  are  so  fit,  ap- 
propriate, and  natural  in  their  own 
sphere  as  to  justify  to  some  degree 
certain  parallel  events  in  a  different 
sphere.  .  .  . 

"  Whether,  then,  our  Saviour's  ac- 
count of  the  rich  man  and  Lazarus  be  a 
parable  or  not,  it  affords  decisive  evi- 
dence of  the  misery  of  the  lost  in  Hades. 
Indeed,  I  am  unable  to  conceive  of 
more  conclusive  evidence.  But  the 
only  really  tenable  exposition  of  the 
Saviour's  discourse  is  the  obvious  one 
that  he  presents  in  brief  the  history  of 
two  supposed  persons  as  samples  of  the 
way  in  which  all  who  are  like  them 
will  be  treated,  the  prosperous  un- 
believer of  this  life  sinking  into  misery 
at  its  close,  and  the  afflicted  believer 
passing  at  once  from  death  into  blessed- 
ness. Thus  interpreted,  the  lesson  la 
indeed  a  tremendous  one,  but  as  an 
honest  man  I  cannot  possibly  give  it 
any  other  interpretation.  Nor  can  I 
believe    that    the    merciful    Redeemer 

Eurposely  exaggerated  the  difference 
etween  the  state  of  the  lost  and  thfl 
state  of  the  saved  after  death.  .  .  . 
In  these  days  of  apology  for  evil- 
doing  the  language  of  Christ  seems 
fearfully  bold  and  plain,  but  something 
in  the  secret  places  of  the  soul  re- 
sponds to  its  truth,  and  warns  the  sin- 
ner at  times  to  flee  from  the  wrath  to 
come." 


A. D.  30. 


LUKE  XVI. 


379 


Remarks. 

1.  Jesus  condemns  all  fraudulent 
dealings,  however  shrewdly  or  wisely 
done.  He  speaks  of  an  "unjust  stew- 
ard" who  "wasted"  his  master's  goods, 
vers.  1,  8;  ch.  11  :  39;  Jer.  4  :  22;  1 
Cor.  4:2;  6  :  9,  10. 

2.  They  who  are  only  wise  in  this 
world  will  prove  bankrupts  in  the 
world  to  come.  Having  wasted  their 
Lord's  goods,  they  will  have  there  no 
alternative  but  to  suffer  the  terrible 
consequences,  vers.  1-9 ;  ch.  12:21; 
Eccl.  9  :  10 ;  Mark  8  :  36,  37 ;  1  Cor.  3  : 
18 ;  James  5  :  1-3. 

3.  Riches  and  all  our  other  blessings 
;ome  from  God,  and  are  entrusted  to  us 
is  stewards ;  and  for  the  use  of  them  we 
must  give  an  account,  vers.  1-9 ;  ch.  19  : 
12-25. 

4.  What  a  humiliating  contrast  does 
Jesus  present  between  the  wisdom  of 
worldly  men  in  respect  to  the  trifles  of 
this  world  and  that  of  his  disciples  in 
the  vastly  more  weighty  matters  of 
eternity  I  ver.  8. 

5.  The  wisdom  of  worldly  men  in 
their  comparatively  trifling  concerns 
should  excite  a  holy  emulation  in  the 
children  of  light,  ver.  8 ;  John  12  :  36 ; 
Eph.  5  :  8,  14r-16. 

6.  The  Christian  belongs  to  Christ. 
All  his  powers  and  activities  should  be 
used  in  his  service  and  to  his  glory, 
vers.  1-9 ;  1  Cor.  6  :  20 ;  7  :  23 ;  1  Pet. 
4:  10. 

7.  The  Christian  use  of  riches  to  the 
glory  of  God  and  the  good  of  men  has 
its  special  reward  in  heaven,  ver.  9 ; 
Matt.  6  :  19-21 ;  1  Tim.  6  :  17-19 ;  1 
Cor.  7:31;  Mark  9  :  41 ;  Heb.  6  :  10. 

8.  A  consecrated,  and  unselfish  life  is 
continually  expanding  and  enriching 
the  soul,  and  influences  that  life  in 
heaven,  vers.  9,  10;  ch.  19  :  16-19. 

9.  A  Christian  should  so  use  his 
talents  and  blessings  for  Christ  that 
when  he  enters  another  world  he  may 
be  welcomed  by  those  whom  he  has  led 
to  Jesus  or  helped  on  their  spiritual 
journey,  ver.  9;  I  Thess.  2  :  19,  20. 

10.  He  who  faithfully  discharges  his 
duties  in  life,  however  humble  they 
may  be,  will  hi  honored  of  God.  His 
faithfulness  may  be  great,  though  his 
trust  may  be  small,  ver.  10  ;  ch.  21  :  23  ; 
Mark  9  :  41. 

11.  We  must  be  honest  toward  God 


here  if  we  would  be  happy  hereafter. 
If  we  rob  him  of  what  he  gives  us  on 
earth,  he  will  not  bestow  upon  us  the 
riches  of  heaven,  vers.  11,  12 ;  ch.  19  : 
20-24. 

12.  Sinners,  by  their  unfaithfulness, 
dejjrive  themselves  of  their  own  birth- 
right, ver.  12 ;  Heb.  12  :  16,  17. 

13.  It  is  impossible  to  have  two 
objects  of  supreme  good  at  once.  If  a 
man  permits  riches,  or  any  other  object, 
to  take  the  place  of  God  in  his  heart,  he 
becomes  an  idolater,  ver.  13 ;  Rom.  6  : 
16-23. 

14.  Wicked  men  hate  the  light  be- 
cause their  deeds  are  evil,  and  when 
reproved  find  it  easier  to  resort  to  ridi- 
cule than  to  vindicate  their  conduct. 
Mockery  is  the  last  resort  when  argu- 
ments fail,  ver.  14 ;  Prov.  1  :  22,  26 ;  2 
Pet.  3:3. 

15.  Nothing  less  than  justification  by 
faith  in  Christ  and  a  heart  renewed  by 
the  Holy  Spirit  will  meet  the  divine 
requirement  and  receive  the  approba- 
tion of  God,  ver.  15 ;  Jer.  17  :  10 ;  Ps. 
10  :  3;  Rom.  5:1;  Heb.  12  :  14. 

16.  Gospel  -  preaching  began  with 
John,  ver.  16  ;  Mark  1  : 1. 

17.  Christ's  mission  was  in  harmony 
with  the  old  dispensation.  He  did  not 
lessen,  but  by  the  diffusion  of  greater 
light  increased,  moral  obligation.  He 
"  magnified  the  law  and  made  it  honor- 
able," and  he  gives  all  moral  require- 
ments a  practical  eflScacy  over  the 
hearts  and  lives  of  men  by  leading 
them  to  love  and  obey  them,  ver.  17  ; 
Isa.  42  :  21;  Col.  2  :  14;  Rom.  3  :  31  ; 
Heb.  10  :  16. 

18.  Marriage,  not  celibacy,  and  the 
union  in  heart  as  well  as  in  flesh,  and 
not  divorce,  received  Christ's  sanction, 
ver.  18 ;  John  2  :  1 ;  1  Tim.  4:3;  Heb. 
13:4. 

19.  Riches  are  not  in  themselves  an 
evil,  but  they  too  often  become  a  snare 
and  an  idol  to  the  heart,  an  object  of 
trust  and  love,  ver.  19 ;  Ps.  62  :  10 ;  1 
Kings  3  :  13;  Jer.  9  :  23_;  Col.  3  :  5. 

20.  Neither  is  jjoverty  in  itself  a  good, 
but  in  the  hands  of  God  it  often  becomes 
a  means  of  leading  the  soul  to  the  high- 
est good  and  a  heavenly  inheritance, 
ver.  20 ;  Gen.  1  :  31 ;  Ps.  49  :  2 ;  Prov. 
22  :  2;  Zeph.  3  :  12;  2  Cor.  6  :  10;  8  :  2, 
9 ;  James  2  :  5. 

21.  Let  us  not  envy  the  condition  of 
the  rich;    neither    let  us  despise  th€ 


380 


LUKE  XVI. 


A.  D.  30 


poor   nor  desire  poverty,  vers.  19-21 ; 
Prov.  30:8;  Ps.  73  :  12-20. 

22.  Have  we  this  world's  goods  ?  Let 
us  use  them  to  the  glory  of  God  and  the 
good  of  otliers.  Are  we  poor?  Let  us 
be  contented  and  submissive  to  the 
divine  will,  and  mainly  anxious  for  the 
glory  and  bliss  of  heaven,  vers.  19-21 ; 
Matt.  6  :  33 ;  1  Cor.  7:31;  James  2  :  5. 

23.  The  soul  does  not  die  with  the 
body,  vers.  22,  23;  ch.  20  :  34-38;  Eccl. 
12:7. 

24.  Between  death  and  the  resurrec- 
tion the  soul  is  not  asleep,  but  in  a 
conscious  state  of  existence,  vers.  22- 
25. 

Jesus  represents  the  ricli  man  and 
Lazarus  as  conscious  immediately  after 
d<  ath ;  the  one  comforted,  the  other 
tormented.  If  it  be  a  parable,  the  rep- 
resentations of  blessedness  on  the  one 
hand  and  misery  on  the  other,  it  can- 
not be  regarded  as  mere  drapery  with- 
out special  significance.  And  besides, 
if  the  departed  spirits  are  unconscious, 
then  (a  conclusion  which  we  cannot 
harbor  a  moment)  Jesus  spake  a  para- 
ble in  which  are  represented  positive 
untruths,  and  which  is  left  on  record  in 
such  a  way  that  it  naturally  impresses 
the  mind  with  error.  That  the  rich 
man  is  represented  as  suffering  bodily 
pain  militates  nothing  against  the 
doctrine  of  a  conscious  existence  after 
death,  since,  if  it  proved  anything,  it 
would  tend  to  show  that  departed  spirits 
are  not  altogether  without  some  kind 
of  bodily  organization.  But  even  this 
last  conclusion  is  by  no  means  legiti- 
mate, because  it  was  necessary  for 
Jesus  to  use  physical  symbols  in  order 
to  give  vividness  to  the  representation, 
and  to  deeply  impress  the  mind  with 
the  misery  experienced.  Here,  as  else- 
where, t  ;  sufferings  of  disembodied 
spirits  are  metaphorically  represented 
'<)y  bodily  pain.  The  conscious  exist- 
ence of  the  soul  after  death  is  also 
taught  in  Job  19  :  26  (correctly  trans- 
lated), "  without  my  flesh  shall  I  see 
God."  Compare  ch.  9  :  30 ;  Isa.  14  :  9- 
12;  2  Cor.  5:8;  Phil.  1  :  24 ;  Rev.  6  : 
1.  See  also  Christian  Eevieiv,  April, 
1S62;  The  Bighteous  Dead,  by  the 
author. 

25.  There  is  an  intermediate  place  as 
well  as  state  of  departed  spirits  between 
death  and  the  resurrection.  The  latter, 
however,  is    the    more  important;  for 


whatever  the  separation  of  the  right- 
eous and  the  wicked  in  space,  it  will  be 
infinitely  greater  in  character  and  des- 
tiny, vers.  24-26. 

Space  is  not  confined  to  this  world  or 
to  this  life.  Like  God,  it  is  everywhere 
and  eternal,  and  sustains  relations  both 
to  the  physical  and  the  spiritual  world. 
Wherever  space  is,  there  may  be  found 
portions  of  it  which  we  may  call,  for 
want  of  a  better  term,  locality.  We 
cannot  so  much  as  conceive  our  exist- 
ence here  or  hereafter  apart  from  local- 
ity, or  how  departed  spirits  can  any 
more  than  God  himself  be  nowhere. 
The  righteous  dead  must  be  somewhere, 
and  the  only  question  is,  Are  they  in 
some  one  locality,  or  are  they  changing 
their  locality  ?  Have  they  or  have 
they  not  some  definite  place  allotted  to 
them  ?  Reasoning  analogically,  we 
should  suppose  that  they  existed  in 
some  place  adapted  to  them.  God  in 
creation  has  adapted  places  to  beings 
and  beings  to  places.  The  water,  the 
ground,  and  the  air  have  their  animals, 
and  the  soul  has  now  its  abode  in  the 
body  and  with  it  resides  upon  earth. 
May  we  not  naturally  suppose  that  God 
has  formed  some  place  fitted  for  de- 
parted spirits,  and  that,  as  we  are  now 
confined  to  earth,  which  is  peculiarly 
fitted  for  the  union  of  soul  and  body  in 
our  present  state,  so,  after  death,  disem- 
bodied spirits  are  confined  to  some  re- 
gion peculiarly  adapted  to  their  sepa- 
rate existence '?  It  is,  moreover,  repul- 
sive to  think  that  dejiarted  spirits  have 
no  definite  abode,  that  they  are  to  wan- 
der through  the  trackless  regions  ol 
space.  May  we  not  reasonably  expect 
that  the  love  of  home,  of  abode,  so 
natural  to  the  soul,  will  be  satisfied  in 
the  case  of  the  righteous  dead  while 
they  await  the  resurrection  ?  That  this 
exjiectation  is  to  be  realized  is  confirmed 
by  revelation.  The  Bible,  we  think, 
furnishes  reas'>ns  for  believing  that  the 
righteous  dead  are  in  some  locality 
Even  Judas  went  to  "his  own  place;" 
equally,  we  might  argue,  the  righteous 
will  go  to  their  place.  So  far  as  they 
are  referred  to,  either  in  the  Old  or  New 
Testament,  tney  are  in  some  way  con- 
nected with  place.  Neither  can  we 
find  any  intimations  that  they  will  be 
wandering  or  without  a  definite  resi- 
dence. Whether  they  are  described  as 
being  gathered  to  their  fathers,  or  as  go- 


A.  D.  30, 


LUKE  XVII. 


381 


ing  to  Slieol,  or  joining  tlie  assembly  of 
the  dead,  or  descending,'  into  flades,  or 
being  iu  Abraliain's  bosom,  or  entering 
Paradise,  or  being  present  with  tlie 
Lord,  the  language  and  connection  nat- 
urally carry  along  vTith  them  the  idea 
of  locality.  That  this  wa8  the  impres- 
sion made  on  the  Jewish  mind  and  on 
the  first  readers  of  the  New  Testament 
there  can  be  but  little  doubt. 

Of  the  exact  locality  of  Hades  or  its 
extent  we  can  definitely  learn  but  little 
from  Scripture.  God  in  his  word  uses 
the  language  of  men.  He  uses  Slieol 
(Hebrew)  and  Hades  as  terms  generally 
understood  as  designating  the  place  of 
departed  spirits,  yet  he  is  not  responsi- 
ble for  all  that  superstition  and  carnal 
conceptions  may  include  in  those  terms, 
but  only  for  those  conceptions  neces- 
sarily included  in  their  use,  or  which  he 
sees  fit  to  reveal  in  connection  with 
them.  That  they  do  not  refer  to  a  re- 
gion under  our  eartli  (as  the  translation 
underworld  might  suggest)  is  evident, 
since  the  earth  is  constantly  changing 
its  posi-tion,  and  that  whicli  is  beneath 
us  at  one  time  is  above  us  at  another  ; 
but  their  use  shows  that  they  refer  to  a 
region  somewhere.  In  a  certain  sense 
the  whole  of  Hades  may  be  said  to  be 
in  the  presence  of  God  (Ps.  139  :  8),  and 
even  the  wicked  dead  under  his  care. 
They  are  certainly  under  his  charge, 
though  prisoners  of  despair. 

That  Abraham's  bosom,  or  Paradise, 
is  not  only  separated  from  that  fearful 
abyss  where  the  wicked  are  confined, 
but  distant  from  it,  accords  with  the  fact 
that  the  rich  man  saw  "  Abraham  afar 
off."  The  language  of  Paul  in  2  Cor. 
12  :  1-4  points  to  Paradise  as  distinct 
from  the  third  heaven — the  immediate 
presence  of  God — yet  closely  connected 
with  it.  The  most  natural  interpreta- 
tion is  that  Paul  speaks  of  two  different 
revelations  and  two  distinct  localities. 
He  speaks  of  being  "  caught  up,  or 
away,  into  Paradise,"  and  being 
"  caught  up,  or  away,  unto  the  third 
heaven,"  the  conception  placing  the 
latter  higher  than  the  former.  The 
similarities  and  dissimilarities  are  such 
as  might  be  expected  in  the  relation  of 
events  taking  place  in  two  distinct  yet 
closely  connected  localities.  If,  then, 
the  abode  of  the  righteous  dead  is  close- 
ly connected  with  the  i>lace  of  God's 
immediate    presence,   into    which    the 


risen  and  glorified  righteous  will  at  last 
enter,  we  can  conceive  how  Christ  may 
be  with  his  people  after  death,  and  how 
they  can  enjoy  his  special  presence  and 
care.  Indeed,  may  it  not  be  part  of  hia 
work  to  superintend  and  care  for  those 
souls  who  have  been  redeemed  by  hia 
precious  blood  ?  2  Tim.  1  :  12.  Com- 
pare John  17  :  24 ;  Phil.  1  :  23 ;  2  Cor. 
5  :  6-8 ;  Acts  7  :  59 ;  1  Thess.  4:14; 
Rev.  1  :  18. 

2(5.  The  departed  saint  enters  Para- 
dise not  as  a  stranger  nor  alone.  Angels 
guide  his  way  and  introduce  him  into 
the  society  of  the  blessed,  ver.  22. 

27.  We  shall  know  each  other  in  an- 
other world,  vers.  23-25;  ch.  9  :  30,  32. 

28.  Prayers  are  not  to  be  made  to 
departed  saints,  vers.  24-29 ;  Rev.  22  : 
8,9. 

29.  Memory  will  prove  an  instrument 
of  joy  to  the  righteous,  but  of  torment 
to  the  wicked,  in  the  world  to  come, 
ver.  25 ;  Prov.  5  :  12;  Rev.  5  :  9. 

30.  The  character  and  destiny  of  souls 
are  irrevocably  fixed  at  death  and  the 
judgment,  vers.  26-30;  Prov.  11:17; 
Heb.  9  :  27  ;  Rev.  22  :  11. 

31.  The  Scriptures  afford  a  sufficient 
proof  of  a  future  life  and  future  retri- 
bution. It  is  an  all-sufScient  revelation 
for  warning  and  instruction  respecting 
heaven,  hell,  and  eternal  life,  and  ten- 
fold more  to  us,  who  have  not  onlj 
Moses  and  the  prophets,  but  a  riseu 
Saviour  and  a  full  and  completed  rev- 
elation, vers.  29-31 ;  John  5  :  39.  There 
is  no  need  of  table-tippings,  spirit- 
knockings,  or  any  mysteries  of  sjii  rit- 
ualism. 

32.  The  state  of  the  heart  in  which 
the  Bible  is  rejected  is  such  that  it 
would  not  be  overcome  or  changed  by 
any  additional  external  evidence,  ver. 
31;  John  3  :  19-21;  5  :  39,  40.  Let 
us  therefore  learn — (1)  that  the  ap- 
pointed means  of  salvation  are  abun- 
dantly sufficient;  (2)  that  if  these 
means  fail  to  convert,  no  miraculous 
means  are  to  be  expected;  (3)  that 
when  they  do  fail  to  convert,  miracles, 
though  they  were  wrought,  would  tail 
also. 

CHAPTER  XVII. 

This  chapter  opens  with  a  discourse 
of  Jesus  on  forbearance,  faith,  and  hu- 
mility (vers.  1-10),  after  which  Luke 


S82 


LUKE  XVII. 


A.  D.  sa 


Forbearance,  faith,  and  humility  inculcated. 

XVII.     THEN  said  lie  unto  the  disciples,  "It  is  imjjos- 

sible  but  that  oftences  will  come :  but  woe  unto  him, 

2  through  whom  they  come  1     It  were  better  for  him 

that  a  millstone  were  hanged  about  his  neck,  and  he 

cast  into  the  sea,  than  that  he  should  offend  one  of 


•Mt.  18.  6,  7;  Mk. 
9.  42;  1  Cor.  11. 
19;  2  Tim.  4.  3,4. 


proceeds  in  his  narrative  to  the  last 
journey  to  Jerusalem,  in  which  Jesus 
appears  to  have  passed  through  Sama- 
ria and  a  portion  of  Galilee,  or,  accord- 
ing to  some,  between  Samaria  and  Gal- 
ilee and  crossing  the  Jordan  to  have 
travelled  .southward  through  Perea.  In 
an  early  part  of  this  journey  he  cleans- 
ed ten  lepers  (11-19),  and  afterward 
answered  a  question  of  the  Pharisees, 
how  the  kingdom  of  God  should  come, 
directing  his  principal  di.scourse  to  his 
disciples ;  and  he  foretells  his  second 
coming. 

1-10.  Jesus  addresses  his  Disci- 
ples CONCEENING  OFFENCES  AND 
FORBEAKANCE,  FaITH  AND  HUMIL- 
ITY. On  offences  (vers.  1,  2) ;  on  for- 
giveness of  injuries  (-3,  4) ;  on  faith  (5, 
G) ;  by  a  parabolic  illustration  teaches 
to  say.  We  are  unprofitable  servants, 
vers  7-10.  This  appears  to  be  some- 
what closely  connected  with  the  preced- 
ing discourses  and  parables,  and  may 
have  been  suggested  by  the  offence 
which  the  Pharisees  had  taken  at  the 
conduct  of  Jesus,  ch.  15  :  2;  16  :  14. 
Similar  utterances  on  other  occasions 
are  recorded  in  Matt.  18  :  6,  7,  15-17, 
21,  22;  Mark  11  :  22,  23.  Jesus  was  in 
Perea,  or  perhaps  had  crossed  the  Jor- 
dan, and  was  now  on  his  way  to  Beth- 
any to  raise  Lazarus. 

1.  Then  said  he.  Rather,  ^>!cZ  Ae 
said.  Though  there  is  no  specified  con- 
nection of  time  in  the  original,  this 
discourse  of  Jesus  follows  naturally 
after  his  reproof  of  the  Pharisees. 
Perhaps  they  had  departed  in  anger 
after  hearing  the  parable  of  the  rich 
man  and  Lazarus.  Unto  the  disci- 
ples. According  to  the  best  critical 
authorities,  to  his  disciples,  the  larger 
circle  of  his  disciples,  among  whom 
may  have  been  publicans  recently  con- 
verted. In  ver.  5  his  more  limited  dis- 
ciples, the  apostles,  are  specified.  Fail- 
ing to  do  the  murmuring  and  incensed 
Pharisees  any  good  either  by  tender  or 
severe  discourse  (clis.  15,  16),  he  turns 


to  his  followers  and  improves  the  lessoni 
of  the  hour. 

It  is  impossible.  In  view  of  the 
depravity  of  the  heart,  the  wickednesi 
of  men,  the  snares  of  the  world,  and 
the  temptations  of  Satan,  it  cannot  be 
otherwise  than  that  offences,  rather, 
causes  of  offence,  occasions  of  falling 
into  unbelief  or  siu,  will  come. 
Compare  Rom.  14  :  13,  "  an  occasion 
to  fall."  In  a  world  where  there  is  so 
much  uTibelief  and  where  men  act 
freely  there  will  be  those  who  lead 
others  astray.  Woe  unto  him 
through  whom  they  come!  Fear- 
ful retribution  will  be  visited  upon 
men  for  sins  and  errors  produced 
among  Christ's  followers  through  art- 
fulness and  physical  force.  The  errors 
and  defects  of  Christians  in  faith  and 
practice  will  also  in  turn  have  a  terrible 
effect  on  the  world  in  darkening  their 
minds  and  hastening  their  destruction. 
Although  such  causes  of  ofience  will 
and  must  come,  yet  this  does  not  excuse 
the  offender,  since  he  acts  freely. 

2.  It  were  better.  It  would  be 
profitable,  well  for  liim,  and  hence 
better  for  him.  A  millstone.  Ac- 
cording to  the  higliest  critical  author- 
ities, a  common  hand-stone,  not  a  large 
millstone,  which  was  turned  by  tlie  ass, 
as  in  Matt.  18  :  6.  And  he  cast,  or 
thrown,  into  the  sea.  Drowning  of 
course  would  be  the  necessary  result. 
The  conception  is  that  of  a  man  about 
whose  neck  the  millstone  had  already 
been  hung,  and  who  had  already  been 
drowned.  Such  a  terrible  fate  were 
better  than  to  live  and  cause  one  of  his 
humblest  followers  to  offend.  Punish- 
ment by  drowning  was  common  among 
the  Greeks  and  Romans  and  the  East- 
ern nations,  but  not  among  the  Jews. 
Execution  by  drowning  is  still  practiced 
in  the  East.  Doubtless  persons  had  been 
thus  punished  in  the  Sea  of  Galilee.  Jo- 
sephus  records  that  the  Galileans,  at 
one  time  revolting  from  their  command- 
ers, drowned  certain  persona  who  wer« 


A.  D.  30. 


LUKE  XVII. 


383 


3  these  little  ones.  •» Take  heed  to  yourselves.  'If  thy  «Epa.5. 15;  Heb 
brother  trespass  ag.ainst  thee, 'rebuke  him;  "and  if  •  Mt.  is!  15-17. 

4  he  repent,  forgive  him.  And  if  he  trespass  against  'Le.  19.  17,  is; 
thee  seven  times  in  a  day,  and  seven  times  in  a  day  Pro^n.  lOjjam. 
turn  again  to  thee,  saying,  I  repent;  thou  shalt  for-  »Mt.i8.  21,  22,  35; 
give  him.  ^ts.\2%'''^ 


of  Herod's  party,  Joseph.  Antiq.  xiv. 
15.  10. 
Than    that   he    should    offend. 

Rather,  cause  one  of  these  little  ones  to 
offe/id,  to  fall  into  sin  aud  error,  cause 
him  to  become  alienated  from  me.  One 
of  these  little  ones,  one  of  my 
humble  followers,  one  who  possesses 
the  humble,  childlike  spirit  essential  to 
discipleship,  Matt.  18  :  3. 

3.  Having  thus  spoken  of  causes  of 
oflences  and  the  terrible  guilt  attending 
them,  Jesus  proceeds  to  enforce  forbear- 
ance and  a  spirit  of  forgiveness.  Take 
heed  to  yourselves.  "  This  contains 
a  strong  and  important  intimation  how 
much  sin  and  scandal  is  occasioned  by 
a  severe,  quarrelsome  temper  in  the  dis- 
ciples of  Christ,  as  it  not  only  stirs  up 
the  corruptions  of  those  with  whom 
they  contend,  but  leads  others  to  think 
meanly  of  a  profession  which  has  so 
little  efficacy  to  soften  and  sweeten  the 
tempers  of  those  who  maintain  it." — 
Doddridge.  Guard  your  spirit,  gov- 
ern your  passions,  lest  much  sin  be 
occasioned  in  yourselves  and  others. 
See  to  it  that  you  be  not  led  into  the 
indulgence  of  a  wrong  spirit  toward 
thy  brother  who  may  trespass, 
rather,  sin;  kut  kindly  and  faithfully 
rebuke  him,  admonish  him  earnestly 
and  in  love,  endeavoring  to  convince 
him  of  his  sin ;  and  if  he  repent, 
turning  from  it  in  his  heart,  confessing 
it  and  forsaking  it,  forgive  him  at 
once,  pass  it  over  without  demanding 
any  rigorous  satisfaction ;  let  it  be,  as  it 
were,  forgotten,  and  never  upbraid  him 
for  it.  Thus,  whether  he  repent  or  not, 
we  are  to  have  a  forgiving  spirit  and 

Eray  God  for  him.  According  to  the 
est  critical  authorities,  the  reading 
should  be  simply  sin,  instead  of  tres- 
pass against  thee.  Yet  the  connec- 
tion shows  that  Jesus  is  speaking  of 
those  sins  which  one  brother  commits 
in  his  intercourse  with  another  and 
against  another.  This  is  brought  out 
definitely  in  the  next  verse. 

4.  If  he    trespass,  sin,  against 


thee,  again  and  again,  even  seven 
times  in  a  day.  Seven  was  a  complete 
or  perfect  number ;  and  as  a  sacred 
number  is  closely  connected  in  the 
Scriptures  with  forgiveness  and  retribu- 
tion. Lev.  4  :  6;  16  :  14;  26  :  18,  21,  24, 
28;  Ps.  79  :  12;  Dan.  4  :  16;  Rev.  15  : 
1.  The  Jewish  rabbis  limited  forgive- 
ness to  three  times,  basing  their  view 
on  Amos  1  :  3 ;  2  :  6 ;  Job  33  :  29,  30. 
Jesus  extends  it  indefinitely.  To  the 
question  of  Peter  recorded  in  Matt.  18  : 
21,  22,  "How  oft  shall  my  brother  sin 
against  me  and  I  forgive  him  ?  till  seven 
times  ?"  Jesus  answered,  "  I  say  not  to 
thee,  until  seven  times,  but  until  seventy 
times  seven."  The  meaning  of  all  which 
is  :  As  oft  as  a  brother  may  turn  again 
to  thee,  saying,  I  repent,  I  confess 
my  sin,  exercise  sorrow  for  it,  and  turn 
from  it,  thou  shalt  forgive  him, 
pass  it  over,  hold  him  and  treat  him  as 
if  he  had  never  sinned  against  thee. 
Thus  exercise  a  forbearing  and  forgiv- 
ing spirit,  and  by  this  means  be  no 
cause  of  ofience  to  him  or  to  yourself. 
In  most  differences,  however,  both 
parties  have  something  to  confess  and 
forgive.  Mutual  concessions  and  mu- 
tual forgiveness  are  generally  needed. 
It  is  well  to  compare  this  precept  for 
the  private  intercourse  of  Christians 
with  that  designed  for  and  connected 
with  discipline  in  the  church.  Matt.  18  : 
15-18.  The  church  may  exercise  a 
power  which  is  not  permitted  to  the  in- 
dividual. 

5.  The  twelve  felt  their  deficiency  in 
this  spirit  of  forgiveness  which  Jesus 
had  enjoined,  and  their  need  of  spirit- 
ual strength  in  order  to  exercise  it. 
And  this  reminded  them  of  their  defi- 
ciency in  many  other  respects,  and 
especially  in  faith,  by  which  they 
might  attain  and  exercise  spiritual 
power.  Jesus  had  once  said  to  the 
twelve,  "  Why  are  ye  fearful  ?  O  ye  of 
little  faith  !"  Matt.  8  :  26.  To  Peter  he 
had  said,  "  O  thou  of  little  faith  !  where- 
fore didst  thou  doTibt?"  Matt.  14  :  31 
The  nine  also  had  attempted  to  cast  ou 


8S4 


LUKE  XVII. 


A.  D.  30. 


And  the  apostles  said  unto  tlie  Lord,  '■Increase  our 
faith.  'And  the  Lord  said,  If  ye  had  faith  as  a  grain 
of  mustard  seed,  ye  might  say  unto  this  sycamine  tree, 
Be  thou  plucked  up  by  the  root,  and  be  thou  planted 
in  the  sea ;  and  it  should  obey  you. 


Mk.  9. 23;  11.23;  1  Cor.  13.2. 


"■Ac.  t..  «;  11.  24 
Ko.  4.  19,  20' 
Eph.  5.  16;  i 
Thes.  3.  10;  2 
Thes.  1.  3,  4,  11; 
Heb.  10.  22,  23. 

'  Mt.  17.  20  ;  21.  21 ; 


a  demon,  and  could  not  because  of  their 
unbelief,  Matt.  17  :  19-21.  Sensible  of 
their  weakness  and  many  deficiencies 
in  action  and  in  spirit  they  could  well 
pray,  Increase  our  faith,  add  to  our 
faith,  or  give  us  more  faith. 

Notice,  it  is  the  apostles  (see  on  ch. 
6  :  13)  who  make  this  request.  Com- 
pare "  disciples  "  in  ver.  1.  The  twelve 
felt  that  the  instructions  of  Jesus  came 
home  specially  to  them  ;  they  felt  their 
responsibility  as  leaders  and  examples. 
It  is  also  worthy  of  note  that  this  is  the 
only  place  in  the  Gospels  where  the 
apostles,  as  such,  are  spoken  of  as 
making  any  request  to  Jesus.  In  all 
other  instances  the  word  disciples  is 
used.  Whatever  differences  they  may 
have  had  at  other  times  and  in  other 
respects,  they  all  now  feel  their  want 
and  all  crave  the  same  blessing.  Con- 
scious, too,  of  Christ's  divine  power, 
they  reverently  and  jirayerfully  address 
him  as  Lord. 

6.  Jesus  answers  by  asserting  the  effi- 
cacy of  faith,  which  should  lead  the 
apostles  to  feel  even  more  deeply  its 
importance  and  to  long  more  earnestly 
after  its  fullest  exercise,  and  at  the 
same  time  arouse  them  to  use  what 
they  already  had.  If  ye  had  faith, 
etc.  Jesus  does  not  deny  that  they  had 
any  faith,  but  only  intimates  that  it 
was  weak  and  far  from  what  they 
might  enjoy.  As  a  graiu  of  mustard 
seed.  Bee  on  ch.  13  :  19.  Compare 
Mark  11  :  23,  "shall  not  doubt  in  his 
heart,  but  shall  believe."  This  syca- 
mine tree,  one  probably  standing 
near  at  hand,  to  which  our  Lord  point- 
ed. It  would  seem  that  Jesus  was  in 
the  open  air,  perhaps  on  his  journey 
toward  Bethany,  when  he  spoke  this. 
The  sycamine  tree  was  the  black  mul- 
berry tree  which  was  common  in  Pales- 
tine, lofty  and  atfording  a  shade,  and 
was  suited  for  the  illustration  which 
Jesus  here  makes.  This  name,  how- 
ever, was  sometimes  given  by  ancient 
writers  to  the  sycamore  tree,  or  fig- 
mulberry,  a  common  and  important 
tree  in  Palestine.    Some  authors  there- 


fore regard  this  as  the  same  as  that 
mentioned  in  Luke  19  :  4.  Thus  Dr. 
Thomson  in  The  Land  and  Book  (vol. 
i.,  p.  24),  who  maintains  that  the  mul- 
berry tree  could  be  plucked  up  with 
comparative  ease,  but  not  so  with  the 
sycamoi-e.  "  Now  look  at  this  tree,  ita 
am23le  girth,  its  widespread  arms 
branching  ofi^  from  the  parent  trunk 
only  a  few  feet  from  the  ground ;  then 
examine  its  enormous  roots,  as  thick,  as 
numerous,  and  as  widespread  into  the 
deep  soil  below  as  the  branches  extend 
into  the  air  above — the  very  best  type 
of  invincible  steadfastness.  What 
power  on  earth  can  pluck  uji  such  a 
tree  ?  Heaven's  tliunderbolt  may 
strike  it  down,  the  wild  tornado  may 
tear  it  to  fragments,  but  nothing  short 
of  miraculous  power  can  fairly  pluck  it 
up  by  the  roots."  This  tree  also  afiTords 
a  delightful  shade,  and  on  this  account 
is  often  planted  by  the  wayside.  Its 
size  and  strength  would  make  it  fitting 
for  our  Saviour's  use  in  illustrating  the 
invincible  power  of  faith. 

Perhaps  it  is  as  if  Jesus  had  said, 
If  ye  had  faith  in  lively  exercise  like 
a  grain  of  mustard,  small  indeed  in  its 
beginnings,  but  great  in  its  develop- 
ment and  growth  (ch.  13  :  19),  ye  would 
accomplish  seeming  impossibilities. 
"All  things  are  possible  to  him  that 
believeth,"  Mark  9  :  23.  But  see  next 
paragraph. 

Be  thou  planted  in  the  sea.  A 
strong  expression  ;  not  merely  sunk,  but 
rooted  in  the  sea.  May  not  this  syca- 
mine tree  represent  the  difficulty  which 
the  disciples  felt  in  obeying  the  com- 
mand in  vers.  3,  4  ?  In  hearing  it  they 
felt  the  need  of  a  faith  which  would  be 
productive  of  such  fruit.  The  great 
difficulty  in  forgiving  oft-repeated  of- 
fences was  indeed  a  sycamine  tree  ;  but 
if  they  had  faith  as  a  grain  of  mustard 
seed,  it  would  at  their  command  be 
plucked  up  by  the  root  and  planted  far 
away  in  the  sea,  there  to  remain  no 
more  to  trouble  them.  It  should 
obey  you,  rather,  it  woudd  obey  you. 
The  tree  is  personified  and  represented 


A.  D.  30. 


LUKE  XVII. 


385 


7  But  wliidi  of  you,  having  a  servant  plougliiui;;  or 
feedijig  catllc,  will  say  unto  hiui  by  and  by,  when  he 
is  come  from  the  field,  Go  and  sit  down  to  meat? 

8  And  will  not  rather  say  unto  him,  Make  ready  where- 
with I  may  sup,  and  gird  thyself,  Jand  serve  me,  till  ^^li.  12.87;  2  P«t 
I  have  eaten  and  drunken  ;  and  afterward  thou  shalt      ^"  ^^' 

9  eat  and  drink?  Doth  he  thank  that  servant  because 
he  did  the  things  that  were  commanded  him  ?    I  trow 

10  not.     So  likewise  ye,  when  ye  shall  have  done   all 


as  understanding  and  obeying  a  com- 
mand of  faith.  Faith  applies  the  power 
of  God,  and  hence  is  invincible. 

7.  Jesus  introduces  an  ilhistratiou 
which  has  been  called  tlxe  parable  of 
the  unprofitable  servant.  Much  diffi- 
culty has  been  experienced  in  tracing 
the  connection  with  what  precedes,  and 
this  has  been  increased  by  the  transla- 
tion but,  instead  of  and,  which  of 
you.  The  main  idea  of  the  parable  is 
that  they  were  to  do  all  the  things 
which  were  commanded  them  in  a  hum- 
ble spirit.  In  exercising  such  faith  and 
such  an  unselfish  and  pious  spirit  as  to 
forgive  a  repenting  brother,  though  he 
should  sin  against  them  seven  times  a 
day,  they  were  not  to  think  that  they 
had  merited  anything  thereby,  but  re- 
member that  they  had  only  done  their 
duty.  And  so  in  all  their  obedience 
and  all  their  works  of  faith.  And  if 
ye  have  this  faith,  do  not  suppose  that 
you  are  entitled  to  any  merit  or  reward 
on  that  account;  for  who  of  you,  hav- 
ing a  servant,  etc.  The  word  servant 
in  the  original  points  to  oue  purchased 
or  born  to  servitude,  who  was  depend- 
ent on  his  lord  and  strictly  bound  to 
obey  him. 

Ploughing  or  feeding  cattle. 
These  two,  the  more  difficult  and  the 
easier  kind  of  labor,  are  selected  to  rep- 
resent all  kinds  of  labor.  By  and  by, 
immediately.  Some  eminent  authorities 
join  this  with  the  following  verb,  Go, 
or  come  immediately,  and  sit  down  to 
meat,  recline  at  table.  But  it  seems 
to  me  to  agree  better  with  the  context 
to  join  it  with  the  preceding  verb,  as  in 
our  version,  say  to  him  immediately. 

8.  And  will  not  rather,  etc.,  a 
question  implying  an  affirmative  an- 
swer. Not  only  would  you  as  a  master 
demand  from  your  servant  the  ordinary 
service  in  the  field,  but  also  the  addi- 
tional service  of  preparing  for  the  even- 
33 


ing  meal  when  he  had  returned  from 
his  day's  toil.  Having  made  ready 
the  supper,  then  he  sliould  attend  to 
waiting  on  the  table  of  his  master. 
Gird  thyself,  gathering  up  the  long 
and  flowing  Oriental  robe  and  confining 
it  with  the  girdle.  And  afterward, 
after  you  have  performed  the  service 
which  you  projjerly  owe  me  as  your 
master,  thou  shalt  eat  and  drink, 
and  have  a  full  sujiply  of  tliy  wants. 
We  cannot  for  a  moment  suppose  that 
Jesus  in  this  illustration  countenanced 
harshness  or  indifference  to  servants, 
for  that  would  be  contrary  to  the  spirit 
of  Christianity,  which  requires  men  to 
do  to  others  as  they  would  have  others 
do  to  them.  He  rather  used  a  fact  which 
was  then  doubtless  of  common  occur- 
rence and  the  obligation  implied  in  the 
relation  of  a  servant  to  a  master. 

9.  Doth  he  thank  that  servant, 
or  the  servant,  as  though  he  had  done 
him  some  great  favor  not  required  at 
his  hands.  I  trow  not,  old  English 
for  I  think  not.  It  is  omitted  in  some 
of  the  oldest  manuscripts,  and  by  the 
Revised  version,  although  most  of  the 
ancient  documents  have  it.  If  it  is 
not  a  true  reading,  something  like 
it  is  implied.  Jesus  is  not  here  lay- 
ing down  a  rule  for  the  conduct  of 
a  master  toward  his  servants ;  but 
taking  things  as  they  then  were,  he 
reasons  from  the  acknowledged  duties 
of  a  servant  to  his  master.  The  latter 
has  a  claim  upon  the  service  of  the 
former,  and  expects  obedience  as  a  mat- 
ter of  obligation.  To  be  obliged  to 
thank  him  would  be  directly  contrary  to 
the  relation  itself. 

10.  So  likewise  ye.  So  also  ye  are 
not  to  regard  the  requirements  of  God 
as  a  hardship  nor  to  esteem  their  per- 
formance meritorious.  Ye  are  not  to 
found  upon  your  obedience  a  claim  to 
God's  favor,  but  humbly  realize  that  in 


386 


LUKE  XVII. 


A.  D.  30. 


those  things  which  are  commanded  you,  say,  Wo  are  ' ' '^^'■•.  -^- 1^~11 
*  unprofitable  servants  we  have  done  that  which  was  7?  p^W]  t '.  jg 
our  duty  to  do. 


Last  Journey  to  Jerusalem.     Healing  of  ten  lepers. 
11      And  it  came  to  pass,  'as  he  went  to  Jerusalem,  that 

'Mt.  19.  1:  Mk.lO.  1. 


64.  6  ;  Mt.  2.=i.  MO  ; 
Ro.  3.12,27;  11. 
35;  1  Cor.  4.  7; 
9. 16, 17 ;  Phil.  3 
8,9;  Philem.  11. 


your  best  services  you  cannot  go  beyond 
your  duty.   When  ye  have  done  all, 

everything,  the  hardest  and  the  easie.st, 
through  the  powers  of  nature  and  of 
grace  which  have  been  conferred  ui^on 
you.  Say,  confess  humbly  that  you 
can  claim  no  merit  for  having  done 
them.  Unprofitable,  in  the  sense  of 
bringing  no  gain,  of  doing  nothing 
beyond  the  requirement  of  duty,  and 
therefore  having  no  merit  or  claim  upon 
God.  This  meaning  is  evident  from  the 
next  clause,  we  have  done  that 
which  was  our  duty  to  do,  which 
we  oived,  or  ivere  under  obligation  to  do, 
and  no  more,  Job  22  :  2,  3;  Rom.  11  : 
35 ;  1  Cor.  4  :  7.  And  if  this  is  so  when 
"  all  things  commanded  "  are  done,  how 
much  more  must  it  be  so  with  our  ser- 
vice, which  is  so  defective  even  at  the 
best !  Rom.  3  :  23 ;  Heb.  8:12.  "  Wretch- 
ed is  he  whom  the  Lord  calls  unprofit- 
able (Matt.  25  :  30) ;  happy  he  who 
calls  himself  so." — Bengel.  There 
are  thus  no  works  of  supererogation,  as 
the  Church  of  Rome  teaches.  Eternal 
life  is  a  gift;  sin  alone  has  wages — 
death,  Rom.  6  :  23. 

In  this  verse  also  Jesus  teaches  his 
disciples  that  they  stand  in  the  relation 
of  servants  to  God.  They  belong  to 
God  by  creation  and  redemption,  and 
owe  him  the  service  of  all  their  powers, 
1  Cor.  4:7;  Eph.  2  :  8.  This  is  entirely 
consistent  with  our  Saviour's  language 
in  John  15  :  15:  "  Henceforth  I  call  you 
not  servants ;  .  .  .  but  I  have  called 
you  friends."  This  friendship  or  rela- 
tionship was  to  be  shown  by  a  willing 
service :  "  Ye  are  ray  friends,  if  ye  do 
whatever  I  command  you."  Compare 
Rom.  6  :  17-23. 

This  closes  a  series  of  discourses  be- 
ginning with  ch.  15. 

11-19.  Jesus  passes  through  the 
Midst  op  Samaria  and  Galilee  in 
HIS  Last  Journey  to  Jerusalem. 
Ten  Lepers  cleansed.  There  is 
evidently  a  break  in  the  narrative 
between  verses  10  and  11  sufficient  to 


allow  considerable  time  to  have  inter- 
vened. A  careful  comparison  with 
John's  Gospel  leads  to  the  opinion  that 
during  this  interval  Jesus  raised  Laz- 
arus, which  resulted  in  the  hostile 
deliberation  of  the  Sanhedrim  and  our 
Lord's  retirement  to  Ephraim,  a  city 
jjrobably  in  the  wild,  uncultivated  hill- 
country  of  Judah,  about  sixteen  miles 
north-east  of  Jerusalem,  and  on  the 
borders  of  Samaria,  John  11  :  47-54. 
As  it  did  not  come  within  Luke's  plan 
to  narrate  the  raising  of  Lazarus,  it 
seems  very  natural  that  after  relating 
events  and  discourses  connected  with 
our  Lord's  journeying  toioard  Jerusa- 
lem (ch.  13  :  22) — a  journey  which  did 
not  then  end  at  Jerusalem,  but  probably 
at  Bethany  (John  11  :  7,  18) — he  should 
pass  over  the  several  weeks  of  retire- 
ment at  Ephraim  and  take  up  the  his 
tory  again  at  the  point  where  Jesus 
once  more  appears  in  public,  on  his 
last  journey  to  the  passover.  Such  a 
supposition  is  pi-eferable  to  supposing 
this  journey  to  have  been  that  to  the 
feast  of  tabernacles,  or  that  to  be  the 
one  recorded  in  Luke  9  :  51-56,  which 
would  make  Luke  from  9  :  51  to  this 
point  without  chronology  or  order — a 
mass  of  material  thrown  together,  a 
supposition  inconsistent  with  his  or- 
derly arrangement  in  other  parts  of 
his  Gospel  and  with  his  declared  pur- 
pose in  ch.  1  :  3.  See  author's  Har- 
mony of  the  Gospels,  ^  126.  It  was  now 
probably  in  March,  two  or  three  weeks 
before  his  arrival  in  Bethany,  six  days 
before  his  last  passover.  Recorded  only 
by  Luke. 

11.  And  it  came  to  pass.  It  oc- 
curred as  time  and  events  passed  along. 
A  very  proper  opening  of  a  new  portion 
of  the  narrative,  and  to  a  route  to  Jeru- 
salem somewhat  peculiar.  The  expres 
sion  is  not  found  in  the  narrative  since 
ch.  14  :  1.  As  he  went,  or  was  going, 
to  Jerusalem.  Compare  a  significant 
difference  between  this  expression  and 
that  in  ch.  13  :  22,  "journeying  toward 


A.  P.  30. 


LUKE  XVII. 


387 


he  passed  through  the  midst  of  Samaria  and  Galilee. 
12  And  as  he  entered  into  a  certain  village,  there  met   "^^Jn/'s  ^' s^.^^i 
him  ten  men  that  were  lepers,  "which  stood  afar  oft":      ki.  7.  3."    '    ' 


Jerusalem."  The  one  very  naturally 
implies  that  he  did  not  reach  Jerusa- 
lem, the  other  that  he  did  at  length 
arrive  at  that  city.  The  later  reference 
may  be  regarded  as  supplementing  the 
earlier,  and  as  a  general  statement  of 
the  continuation  or  resumj^tion  of  a 
journey  which  at  length  ended  at  Je- 
rusalem. 

That  he  passed.  He  is  emphatic. 
He,  for  his  part,  went  in  the  way  about 
to  be  indicated.  The  expression  very 
naturally  suggests  peculiarity  in  the 
route  he  took.  Passed  through  the 
midst  of  Samaria  and  Galilee. 
On  Samaria  see  on  ch.  9  :  52.  The 
plain  and  obvious  meaning  of  the  orig- 
inal is  that  Jesus  passed  through  both 
of  these  countries,  taking  Samaria 
first  and  Galilee  afterward.  Compare 
"  through  the  midst,"  ch.  4  :  30.  This 
harmonizes  with  the  fact  that  in  his  last 
journey  he  went  from  Ephraim,  a  city 
near  the  northern  borders  of  Judea, 
John  11  :  54 ;  12  :  1.  Hence,  in  passing 
through  those  countries,  he  would  take 
Samaria  first.  It  also  best  explains  why 
Luke  emphasizes  Jesus  as  taking  this 
journey,  incidentally  implying  some 
peculiarity  about  it.  Grotius,  Meyer, 
and  some  others  would  translate  or 
interpret  passed  between  Samaria  and 
Galilee,  having  one  on  his  riglit  hand 
and  the  other  on  the  left,  skirting  both 
.jountries.  But  this,  while  grammat- 
ically possible  and  apparently  defen- 
sible {Xen.  Anab.  i.  4,  4),  is  not  very 
natural  or  probable.  A  suspicion  also 
is  cast  upon  this  interpretation  by  the 
fact  that  it  has  generally  been  resorted 
to  by  those  who  supposed  that  Jesus 
was  now  journeying  from  Galilee ;  and 
such  an  interpretation  has  given  them 
a  convenient  explanation  why  Samaria 
should  be  named  first.  But  Galilee 
would  naturally  be  named  first  (Acts 
9  :  31)  unless  there  was  some  reason  to 
the  contrary,  and  the  explanation  given 
by  these  expositors  does  not  seem  to  me 
to  afibrd  a  sufficient  reason,  unless,  per- 
haps, they  say  that  without  any  special 
thought  Luke  happened  to  write  Sama- 
ria first.  But  only  let  Ephraim  be  the 
starting-point  of  this  journey,  as  John 


seems  to  indicate,  and  all  is  plain. 
There  is  no  necessity,  then,  for  taking 
the  expression  out  of  its  natural  and 
obvious  meaning. 

After  proceeding  northwai  1,  Jesus 
appears  to  have  passed  ovei  Jordan 
and  proceeded  southward  through 
Perea,  recrossing  the  Jordan  to  Jericho, 
ch.  18  :  35;  Matt.  19  :  1 ;  Mark  10  :  1. 
This  verse,  as  well  as  ch.  18  :  35,  ap- 
pears to  indicate  that  the  journey  was 
now  continuous  without  any  long  in- 
tervals of  teaching.  How  far  into 
Galilee  Jesus  went,  is  not  stated.  Per- 
haps he  journeyed  even  to  the  north  of 
the  Sea  of  Galilee;  yet  the  conditions  of 
the  narrative  are  all  met  by  supposing 
that  he  went  into  the  central  portions 
of  the  country,  and  turning  eastward 
passed  over  the  Jordan  just  south  of 
the  lake  into  Perea. 

12.  As  he  entered  iuto  a  certain 
village,  was  entering  a  certain  vil- 
lage, probably  near  the  borders  of 
Galilee  and  Samaria.  It  must  have 
been  outside  of  the  gate,  for  lepera 
were  shut  out  of  towns,  Lev.  13  :  46 ; 
Num.  5:2.  A  type  of  the  unclean 
shut  out  of  the  city  of  God,  Rev.  21  • 
27.  Ten  men  that  Avere  lepers. 
On  the  leprosy  see  on  ch.  5  :  12.  Their 
common  misery  and  loneliness  brought 
them  together  and  broke  down  the  dis- 
tinction existing  between  the  Jews  and 
Samaritans.  A  company  of  four  lep- 
rous men  is  mentioned  in  2  Kings  7  :  3. 
They  are  often  seen  in  companies  in 
the  East  at  the  present  day.  "As  we 
approached  Nablous,  or  Shechem,  we 
saw  several  lepers,  whc  followed  !is  to 
our  tenting-ground  and  insisted  on  a 
fee  for  leaving  the  place.  Our  dragoman 
protested  that  their  charge  was  ex- 
orbitant; but  aa  the  company  were 
alarmed,  he  yielded  at  length,  paid 
them  their  price,  and  they  left  us. 
We  found  lepers  also  on  the  slope 
of  Mount  Zion,  where  a  retreat  is  pro- 
vided for  them  near  the  Zion  gate." — 
Jacobus.  Who  stood  afar  off,  at 
a  distance,  in  obedience  to  the  law  (Lev. 
13  :  45,  46),  and  in  order  not  to  pollute 
any  one  by  touching  him.  The  rabbis 
prescribed  the  distance  which   lepers 


888 


LUKE  XVII. 


A.  D.  30. 


13  and  tliey  lifted  up  their  voices,  and  said,  Jesus,  Mas-  „(.ij_  5, 14.  ^^  jg 

14  ter,  have  mercy  on  us.     And  when  he  saw  them,  he  2;  i4.  2';  Mt.  8. 
said  unto  them,  "  Go  show  yourselves  unto  the  priests.  „  ^\     ^  ^n  co   « 

.      J    .,                 ,'                 ,,     y  „         ,,                   J.    ii    ^  "John  4. 50-53;  9. 

And  it  came  to  pass  that, "  as  they  went,  they  were  7 ;  11.  40 


must  keep  between  themselves  and  the 
clean,  but  are  not  agreed,  some  putting 
it  at  about  a  rod  and  others  much 
farther.  These  lepers  exhibited  their 
sense  of  uncleanness  and  their  humility 
by  standing  in  the  distance,  very  prob- 
ably farther  even  than  usage  demanded. 

13.  They  lifted  up  their  voices, 
thdr  voice,  or  a  cry,  in  earnest  petitions, 
BO  that  he  might  hear.  They  had  heard 
of  the  name  and  power  of  Jesus,  and 
now  they  range  themselves  at  a  distance 
from  the  roadside,  yet  near  enough  to 
be  heard.  Companions  in  sufi'ering, 
tbey  are  also  comijanions  in  prayer. 
As  with  one  voice  they  send  up  their 
mournful  wail.  Master,  one  having 
the  authority  of  a  teacher.  The  word 
in  the  original  is  several  times  used  by 
Luke,  and  only  by  him  in  the  New 
Testament,  ch.  5:5;  8  :  24,  45;  9  :  33, 
49.  The  lepers  acknowledge  his  au- 
thority as  a  teacher  and  profess  their 
confidence  as  disciples.  It  does  not 
appear  that  they  really  recognized  his 
Messialishiji,  but  ratlier  looked  upon 
him  as  a  prophet  mighty  in  word  and 
deed,  a  teacher  sent  from  God.  Have 
mercy  on  us.  Have  compassion, 
take  pity  upon  our  miserable  condition. 
They  had,  doubtless,  heard  of  others 
who  had  been  cleansed,  ch.  7  :  22 ;  Matt. 
8  :  3.  While  their  prayer  was  general, 
the  particular  thing  they  wanted  was 
evident.  They  wished  the  cure  of  that 
terrible  disease  which  was  the  cause  of 
their  misery  and  uncleanness. 

14.  When  he  saw  them,  awci  seeing 
them,  or  it,  what  was  taking  place, 
seeing  them  and  hearing  their  cry.  His 
eyes  and  ears  were  ever  open  to  the  cry 
of  the  afflicted.  They  asked  in  expecta- 
tion, and  .Tesus  tests  their  faith  and 
their  obedience  to  God's  word  by  the 
command,  Go  show  yourselves  unto 
the  priests.  According  to  the  law,  a 
leper,  when  cured,  was  to  show  himself 
unto  the  priest,  who  would  readmit  him 
into  the  congregation,  giving  him  a 
testimony  or  certificate  of  his  cure,  ch. 
5   :   14;   Lev.  13   :   1-6.      The    plural, 

ftriests,  is  used  because  there  were  ten 
epers  and  the  service  of  more  than  one 


would  be  required.  The  command  im- 
plied, therefore,  that  they  were  to  be 
healed  and  required  faith  in  the  word 
and  power  of  Jesus.  They  might  have 
objected,  "  Why  send  us  to  the  priests 
without  healing  us  first?"  But  this 
was  not  Christ's  way.  He  would  de- 
velop and  manifest  their  faith.  So, 
many  sinners  would  have  repentance, 
convictions,  and  a  certain  preparation 
before  they  go  to  Jesus.  But  they  must 
go  as  they  are  if  they  are  ever  healed. 
But  to  what  priests?  All  these  cere- 
monies prescribed  in  cases  of  leprosy 
could  not  be  propei-ly  performed  with- 
out going  uj>  to  Jerusalem,  yet  there 
were  priests  residing  in  various  parts 
of  the  country,  and  the  lepers  could  at 
least  go  and  show  themselves  to  them. 
But  to  whom  should  the  Samaritan  go  ? 
A  Jewish  priest  would  have  nothing  to 
do  with  him.  But  he  might  go  as  a 
matter  of  duty  and  obedience,  yet, 
perhaps  better,  he  would  go  to  one  of 
his  own  priests,  who  doubtless  observed 
the  same  laws  of  purification.  This 
command  of  our  Saviour  freed  him  and 
those  healed  from  the  imputation  of 
disregard  of  the  law  of  Moses.  See 
further  on  ch.  5  :  14.  On  priests,  see 
ch.  1  :  5. 

As  they  w^ent,  while  on  their  way, 
before  they  arrived  at  their  destination. 
Their  going  showed  their  faith;  and 
they  were  evidently  cleansed  before  they 
had  gone  far,  for  the  incidents  here 
related  seem  to  have  occurred  within  a 
short  time.  Yet  it  was  far  enough  to 
test  the  strength  and  endurance  of  theii 
faith. 

Most  strangely  do  the  papists  infer 
from  this  passage  that  men  should  con- 
fess their  sins  to  Romish  priests.  There 
is  nothing  in  this  jjassage  to  warrant  it. 
These  men  were  to  go  to  the  priests,  not 
to  confess  sin,  but  to  show  that  they 
were  already  cleansed  and  to  get  a  cer- 
tificate of  this  fact.  It  may  be  said 
further  that  the  true  sacrifice  was  not 
yet  offered ;  the  veil  was  not  yet  rent. 
TThe  Levitical  priesthood  still  continued 
its  functions,  and  the  requirements  per- 
taining to  it  were  to  be  observed.    Bu( 


A. D.  30. 


LUKE  XVII. 


389 


15  cleansed.     And  Pone  of  them,  when  he  saw  that  he   p Ps. 30. ii,  12 ;  io3, 
was  healed,  turned  back,  and  with  a  loud  voice  ^lori- 

16  fied  God,  and  fell  down  on  his  face  at  his  feet,  giving 

17  him  thanks:  land  he  was  a  Samaritan.     And  Jesus 
answering  said,  Were  there  not  ten  cleansed?  'but 

18  where  are  the  nine?    There  are  not  found  that  re- 
turned to  give   glory  to  God,  'save  this   stranger. 


*  ch.  10.  33-35. 

'2  Chr.  32.  24,  25, 
Ps.  106.  13;  Ra 
1.  21. 

•Mt.  8.10, 11;  20.16. 


now  the  old  dispensation  has  entirely- 
passed  away ;  the  handwriting  of  ordi- 
nances that  was  against  us  is  blotted 
out  and  nailed  to  the  cross,  Col.  2  :  14. 
Jesus  is  the  High  Priest  who  has  oflFered 
up  a  sacrifice  once  for  all  (Heb.  7  :  27) ; 
and  all  believers  are  a  holy  priesthood, 
who  are  to  offer  up  spiritual  sacrifices 
through  Jesus  Christ,  1  Pet.  2  :  5,  9. 
No  priest  now  can  stand  between  the 
believing  soul  and  Jesus. 

1.5.  And  one  .  .  .  turned  back, 
not  after  he  had  showed  himself  to  the 
priest,  but  when  he  saw  that  he 
was  healed.  Or,  seeing  that  he  was 
healed,  he  turned  back,  implying  imme- 
diate and  prompt  action.  VVith  a  loud 
voice,  he  had  sent  up  a  loud,  hoarse 
cry  for  help,  and  now,  with  an  equally 
strong  but  clear  voice,  he  glorified 
God,  praised  God  for  this  signal  de- 
liverance and  mercy.  The  voice  of  a 
leper  is  usually  hoarse ;  the  sound  itself 
proclaims  the  cure.  His  heart  was 
overflowing  with  joy  and  thanksgiving 
to  God.  He  could  not  proceed  a  step 
farther  toward  the  residence  of  the 
priest  before  returning  to  express  his 
gratitude  to  Jesus. 

16.  And  fell  down  on  his  face, 
in  deep  humiliation,  gratitude,  and  love, 
at  the  feet  of  Jesus,  giving  him 
thanks,  as  the  author  of  his  cure.  He 
recognized  divine  power  as  exercised 
in  his  behalf,  but  whether  he  recognized 
the  divinity  in  Jesus  is  a  question  which 
each  one  must  decide  for  himself.  But 
whether  or  not,  he,  according  to  the 
measure  of  his  knowledge,  honored  both 
the  Son  and  the  Father,  John  5  :  23. 
Having  thus  done,  we  are  to  suppose 
that,  in  obedience  to  the  command,  he 
goes  at  once  to  the  priest.  So  should  all 
have  returned  with  praises  and  thanks- 
giving, yet  there  was  only  one,  and  he 
a  Samaritan,  an  alien,  one  who  was 
treated  as  a  Gentile,  with  whom  the 
.Tews  would  not  associate,  John  4  :  9. 
See  on  ch.  9  :  .52.  We  may  conceive 
Jesus  as  on  his  journey.     Perhaps  he 


was  leaving  the  village  which  he  had  a 
little  before  entered,  ver.  12. 

17.  This  incident  enabled  Jesus  to 
])reach  and  to  show  that  the  blessings 
of  the  gospel  extended  to  Samaritans  as 
well  as  Jews,  and  that  strangers  would 
value  it  more  highly  than  his  own 
nation.  And  Jesus  answering,  the 
incident  calling  forth  this  response  or 
expression  of  his  heart.  Were  there, 
etc.  Better,  were  not  the  ten 
cleansed?  Most  surely.  Equal  to  a 
strong  affirmation,  calling  attention  to 
the  fact.  Where  are  the  nine  ?  A 
sad  and  touching  inquiry.  Jesus  re- 
members every  one  he  blesses,  and 
expects  his  gratitude.  The  nine  were, 
doubtless,  rejoicing  in  their  cure,  press- 
ing on  toward  Jerusalem.  But  their 
bodies  had  been  blessed  rather  than 
their  souls.  Deep,  hearty  gratitude  to 
God  would  have  been  naturally  attend- 
ed with  thankfulness  to  him  who  had 
exerted  God's  power  upon  them.  Naa- 
man,  when  cleansed  of  his  leprosy, 
returned  with  thanks  and  gifts  to 
Elisha,  2  Kings  5  :  15.  "The  lesson 
before  us  is  humbling,  heart-searching, 
and  deeply  instructive.  The  best  of  ua 
are  far  too  like  the  nine  lepers.  Wo 
are  more  ready  to  pray  than  to  praise, 
and  more  disposed  to  ask  God  for  what 
we  have  not  than  to  thank  him  for 
what  we  have.  Murmuring,  complaints, 
and  discontent  abound  on  every  side. 
Few  indeed  are  to  be  found  who  are  not 
continually  hiding  their  mercies  under 
a  bushel  and  setting  their  wants  and 
trials  on  a  hill.  Let  us  pray  for  a  daily 
thankful  heart.  It  is  a  spirit  which 
God  loves  and  delights  to  honor.  It 
must  mingle  with  our  prayers,  Phil.  4  : 
6."— Dr.  a.  Nevin.  Ps.  78  :  42 ;  103  : 
2;  Heb.  12  :  11. 

18.  There  are  not  found,  etc. 
This  verse  is  a  question  in  which  Jesus 
assumes  a  negative  answer  with  an  ex- 
pression of  surprise  and  condemnation. 

Were  none  found,  at  the  time  of  their 
healing,  returning  to  give  glory  to 


890 


LUKE  XVII. 


A.  D.  30 


19  *And  he  said  unto  him,  Arise  go  thy  way :  thy  faith 
hath  made  thee  whole. 


ch.  7.  50;  8.  48 
18.42;  Mt.  9.22; 
Mk.5.  34;  10.52, 


Concerning  the  coming  of  the  kingdom  of  God. 
20       And  "when  he  was  demanded  of  the  Pharisees,    »ch.  lo.  ii;  i6.  le. 
when  the  kingdom  of  God  should  come,  he  answered 
them  and  said.  The  kingdom  of  God  cometh  not  with 


God,  praising  God  and  giving  thanks 
to  me,  save  this  stranger,  this  alien, 
foreigner,  belonging  to  another  nation. 
In  regard  to  the  Samaritans,  see  on  ch. 
9  :  52.  He  was  the  last  one  who  would 
have  been  expected  to  do  this.  Surely, 
the  Jews,  with  their  higher  privileges 
and  greater  professed  piety,  should  have 
been  more  ready  to  praise  God  for  their 
deliverance.  But  as  it  often  happens, 
the  last  was  first,  ch.  13  :  30. 

19.  Turning  from  those  whom  lie  was 
addressing,  and  from  the  ungrateful 
nine,  to  the  Samaritan,  who  in  humble 
gratitude  was  still  prostrate  at  his  feet, 
Jesus  says  to  him,  Arise,  go  thy  way, 
rise  to  thy  feet,  go,  depart,  and  perform 
whatever  duty  devolves  upon  thee.  He 
would,  of  course,  go  to  the  priest  for 
examination  and  for  a  certificate  of  his 
cleansing,  and  oifer  the  gift  commanded 
by  Moses. 

Thy  faith  hath  made  thee  whole, 
literally,  saved  thee,  not  only  in  body, 
for  in  that  the  nine  shared,  but  also  in 
soul.  He  received  a  spiritual  cleansing. 
The  nine  had  exercised  such  faith  in 
the  word  of  Jesus  as  to  start  to  show 
themselves  to  the  priests,  and  were 
healed,  but  the  one  took  hold  not  only 
of  Christ's  word,  but  also  of  his  charac- 
ter as  a  Saviour.  His  gratitude  was 
deeper,  more  spiritual,  and  his  faith 
recognized  the  power  and  the  blessing 
of  the  gospel  in  Jesus. 

This  account  of  the  cleansed  and  be- 
lieving Samaritan  is  in  harmony  with 
the  Pauline  character  and  general  de- 
sign of  this  Gospel.  Compare  ch.  10  : 
33 ;  Acts  1  :  8.  That  Luke  showed  no 
partiality  for  the  Samaritans  is  evident 
from  the  account  in  ch.  9  :  52,  53. 

20-37.  Jesus  discoitkses  concern- 
ing THE  Coming  of  the  Kingdom  of 
God.  A  number  of  these  sayings  Jesus 
repeated  ia  his  last  discourse  to  the  four 
apostles  on  Mouut  Olivet,  Matt.  24  :  17, 
18,  26,  27,  37-39.  There  is,  however, 
much  which  is  recorded  by  Luke  alone, 
and  so  connected  as  to  show  that  the 


discourse  was  spoken  at  this  time  and  ia 
not  to  be  confounded  with  the  later  dis- 
course. Jesus  was  probably  now  in 
Galilee.  The  blessing  of  little  children 
(ch.  18  :  15)  is  related  by  Matthew  and 
Mark  among  the  first  incidents  after  out 
Lord's  entrance  into  Perea.  Between 
this  point  and  that  may  therefore  be 
regarded  as  belonging  to  this  brief  Galil- 
ean journey. 

20.  When  he  was  demanded  of, 
asked  or  interrogated  by,  the  Phari- 
sees. Why  the  Pharisees  asked  this 
cannot  be  certainly  determined.  We 
only  know  that  it  could  not  have  been 
with  a  proper  motive.  That  it  was 
asked  in  derision  or  in  order  to  entangle 
him  we  have  no  evidence  from  the  ques- 
tion or  its  connection.  That  they  asked 
with  wrong  views  of  Christ's  kingdom 
is  evident  from  the  answer  of  Jesus,  and 
also  from  what  we  know  of  the  common 
views  of  the  Jews  at  that  time  respect- 
ing it.  Perhaps  they  had  a  curious  de- 
sire to  know  the  opinion  of  Jesus  con- 
cerning it.  He  had  for  three  years 
so  often  spoken  of  the  kingdom  of  God, 
and  had  preached  that  it  was  at  hand, 
yet  they  saw  nothing  which  they  would 
call  signs  of  its  coming,  and  they  wished 
to  know  when  he  thought  it  would  come. 
The  kingdom  of  God.  The  Messi- 
anic kingdom.    See  on  ch.  4  :  43. 

Jesus  answers  not  as  they  would  ex- 
pect. He  says  nothing  of  the  time,  but 
notes  the  manner,  of  the  coming  of  his 
kingdom.  Cometh  not  with  obser- 
vation, in  such  a  manner  that  its  aj)- 
proach  can  be  observed  by  the  senses 
and  its  progress  watched  by  its  outward 
tokens.  It  comes  not  with  outward 
show,  political  and  military  triumphs, 
and  the  glory  of  an  external  and  con- 
quering kingdom,  but  it  comes  quietly, 
gradually,  and  unobserved.  This  reply 
was  corrective  of  the  worldly  views  of 
the  Pharisees  resj)ecting  the  Messiah's 
kingdom.  .lesus  teaches  them  tliat  it 
shall  not  be  a  temporal  kingdom,  com- 
ing with   external     li-splay    and    loud 


A,  D.  30. 


LUKE   XVII. 


39i 


21  observation  :  ^neither  shall  they  say,  Lo  here !  or,  Lo   ^^^^  ^'\a  <««.  r 
there!  for,  behold,  "the  kingdom  of  God  is  ''within   '  14  "7    '     '    ** 
you.  »John  1.  26. 


proclamations,  but  that  it  shall  be 
spirilual,  quiet  in  its  approach,  often 
secret  in  its  jfrowtli  and  noiseless  in  its 
progress,  Isa.  42  :  2  ;  Matt.  12  :  18-20. 
The  Pharisees  miglit  therefore  infer 
their  own  ignorance  of  this  kingdom 
and  the  groundlessness  of  their  expec- 
tation that  they  wei-e  the  certain  sub- 
jects of  it.  It  was  not  to  be  observed 
by  the  senses,  but  spiritually  appre- 
hended, and  only  such  as  were  its 
spiritual  subjects  could  enjoy  its  bene- 
fits and  blessings. 

21.  Neither  shall  they  say,  Lo 
here  !  or,  Lo  there  !  It  is  not  local 
in  its  nature,  and  its  approach  shall  not 
be  announced  as  here  or  there.  It  shall 
not  be  heralded  that  in  this  place  or  that 
the  Messiah  is  coming  forth.  The  idea 
in  the  last  clause  of  the  preceding  verse 
is  thus  expanded. 

For,  behold,  introduces  the  reason 
why  the  kingdom  of  God  comes  with  no 
external  display  and  with  no  proclama- 
tion of  its  establishment  in  this  or  that 
place.  The  kingdom  of  God  is 
within  you,  or,  accoi'ding  to  some, 
among  you.  The  former  translation  is 
adopted  by  Chrysostom,  Dr.  George 
Campbell,  Olshausen,  and  others,  the 
latter  by  Meyer,  Alford,  and  others. 
The  first  seems  preferable  for  the  fol- 
lowing reasons :  (1)  luithin  is  the  literal 
and  common  meaning  of  the  original, 
and  no  one  would  think  of  translating 
it  differently  but  for  exegetical  reasons. 
It  is  found  in  the  Septuagint  version  in 
Ps.  39  :  3 ;  109  :  2 ;  Cant.  3  :  10 ;  Ps. 
103  :  1 ;  Isa.  Id  :  11 ;  Dan.  10  :  16.  The 
only  other  place  in  the  New  Testament 
is  in  Matt.  23  :  26.  In  none  of  these 
passages  does  it  admit  the  translation 
of  among,  but  must  be  rendered  within, 
or,  when  used  elliptically  or  substan- 
tively, the  inside,  or  the  things  within. 
The  only  clear  example  adduced  by  the 
critics  for  translating  among  is  from 
Xenophon's  Anabasis  (1.  10,  3),  where 
he  speaks  of  whatever  men  or  property 
were  among  them,  or  within  their  ranks 
or  camp.  But  this  only  shows  that  it  is 
possible  so  to  translate  or  interpret  it 
where  the  necessities  of  the  case  demand. 
The  question    arises.   Is  it  demanded 


here?  It  is  said  that  the  kingdom  of 
God  was  not  in  the  hearts  of  the  Phari- 
sees whom  he  was  addressing,  and 
therefore  it  sliould  be  transhited  among 
you — that  is,  within  the  Jewish  nation, 
or  in  the  midst  of  the  Jewish  people. 
But  it  may  be  answered  that  you,  is 
used  generally  and  indefinitely :  It  is 
within  you,  such  as  are  or  may  become 
its  subjects.  Thus,  Jesus  was  intimating 
the  nature  and  seat  of  true  religion, 
which  has  its  realm  in  the  heart  and  is 
actually  within  God's  people,  and  must 
be  within  these  Pharisees  too  if  they 
would  reap  its  benefits.  His  kingdom 
was  spiritual  and  had  its  seat  in  the 
hearts  of  men,  John  18  :  36 ;  Rom.  10  : 
8  ;  14  :  17 ;  John  3:8;  Col.  1  :  27.  So 
also  Olshausen  :  "  The  expression  m</jtn 
you  does  not  make  the  Pharisees  mem- 
bers of  the  kingdom  of  God,  but  only 
sets  before  them  the  possibility  of  their 
being  received  into  it,  inasmuch  as  an 
internal  and  sjjiritual  manifestation  is 
made  its  universal  criterion."  (2)  But 
within  is  demanded  as  a  contrast  to  the 
outward  manifestations  which  the  Phar- 
isees expected,  the  "  lo  here!"  and  "  lo 
there !"  The  reason  introduced  by  for, 
and  the  antithesis  to  the  external  com- 
ing, receive  their  full  force  only  as  we 
view  the  kingdom  in  its  internal,  spirit- 
ual nature.  Jesus  also  implied  and 
taught  here  that  it  already  existed  in 
human  hearts.  The  Pharisees  were 
looking  for  its  coming,  but  it  had  al- 
ready come.  They  were  thus  taught 
the  essential  nature  of  this  kingdom, 
and  at  the  same  time  their  thoughts 
were  turned  to  their  own  hearts,  with 
the  reflection  that  if  they  would  belong 
to  this  kingdom  and  enjoy  its  blessings, 
it  must  be  set  up  within  them.  (3)  Thig 
is  confirmed  by  ancient  versions,  among 
them  the  Vulgate  and  Syriac,  which 
take  the  words  in  their  literal  sense, 
within  you.  I  need  scarcely  add  that 
the  internal,  spiritual  nature  of  Christ's 
kingdom  is  entirely  consistent  with  its 
exteimal  manifestation  in  the  churches 
of  Christ  and  witli  the  second  coming 
of  Christ,  foretold  in  the  remaining  por- 
tion of  this  chapter.  There  is  a  spiritual 
origin  and  an   external  development  • 


892 


LUKE  XVII. 


A.  D.  30 


22  And  he  said  unto  the  disciples,  s-The  days  will  "^^^.h^y/' ^Kt 
come,  when  ye  shall  desire  to  see  one  of  the  days  of  >    o  in    . 

23  the  Son  of  man,  and  ye  shall  not  see  it.     '  And  they 
shall  say  to  you,  See  here!  or,  See  tliere!     Go  not 

24  after  them,  nor  follow  them.     *For  as  the  lightning, 


17 


.36;    13.   33; 

11-13. 
ch.  21.  8;  Mt.  24 

2.'5-26;Mk.  13.21. 
Mt.  24.  27. 


the  beginning  in  the  heart  and  the 
manifestation  in  the  life,  Horn.  10 :  9, 10. 
This  kingdom  exists  under  the  Messiah 
in  his  humiliation,  in  his  exaltation, 
and  in  his  coming  in  his  glory. 

Bit  if  any  one  prefers  to  render 
among  you,  we  may  say,  with  Alford, 
that  this  meaning  inchides,  of  course, 
the  deeper  and  personal  one  "  within 
you,"  such  as  are  members  of  that  king- 
dom. And  so  also  the  rendering  ivithin 
you  im))lies  that  the  kingdom  of  God 
was  among  them,  that  it  had  begun  and 
continued  its  progress  without  parade 
and  proclamations  or  confining  it  to 
any  particular  place,  John  1  :  26  ;  12  : 
35  ;  Luke  7  :  16 ;  11  :  20.  Hence  some 
interpreters  have  attempted  to  unite 
these  two  ideas  in  the  meaning  of  the 
passage. 

22.  Having  sufiicieutly  answered  the 
Pharisees,  Jesus  proceeds  to  instruct  his 
disoiples  respecting  his  presence  now 
among  them  and  his  second  coming. 
The  disciples,  his  followers  in  gen- 
eral. Some  suppose  that  Jesus  uttered 
this  in  the  presence  of  the  Pharisees,  but 
more  probably  apart  from  them.  Such 
truths  he  did  not  generally  utter  to  pro- 
miscuous audiences.  Matt.  24  :  3. 

The  days,  rather,  days,  will  come, 
of  severe  trial,  when,  amid  the  strug- 
gles and  progress  of  my  kingdom,  I 
your  Lord  and  Master  being  absent,  ye 
shall  desire,  earnestly,  to  see  one 
of  the  days  of  the  Son  of  man, 
not  one  of  the  days  of  his  present 
humiliation,  but  of  his  exalted  and 
glorified  presence,  for  which  they  would 
then  long.  Jesus  would  prepare  them 
for  his  approaching  departure,  and  pre- 
vent them  from  expecting  a  temporary 
and  speedy  return.  With  his  kingdom  in 
their  hearts,  they  should  long  to  see  the 
coming  of  their  King  and  enjoy  one  of 
the  days  of  his  personal  presence,  but 
they  shall  not  see  it.  When  he 
leaves  the  earth,  it  will  be  till  the  prom- 
ised day  when  he  shall  be  revealed 
irom  heaven  in  glory.  See  Acts  3  :  21 ; 
2  Thess.  1  :  7-10.  How  were  these 
words  fulfilled  ?    Compare  ch.  5  ;  35 ; 


John  16  :  6  ;  Rev.  6  :  9,  10  ;  Tit.  2  :  13 ; 
James  5:7-9;  1  John  2:18.  How 
earnest  John's  desire  when  banished  to 
the  isle  of  Patmos,  "  Even  so,  come, 
Lord  Jesus  "  !  Rev.  22  :  20. 

23.  See  here  or  see  there,  an- 
nouncing false  Christs,  just  as  he  said 
they  would  not  do  in  regard  to  the  true 
Messiah,  ver.  21.  After  he  was  gone, 
amid  the  awful  calamities  which  should 
befall  the  Jewish  nation,  false  Christs 
should  appear,  and  the  unbelieving 
multitudes,  who  had  rejected  the  true 
Messiah,  would  in  their  vain  desires 
after  one  of  their  own  imagination  ac- 
cept them  and  say.  See  here,  see  there. 

These  impostures  were  numerous  be- 
fore and  after  the  destruction  of  the 
city.  Felix,  A.  D.  53-60,  put  down 
false  prophets  and  false  Messiahs.  Ac- 
cording to  Josei)hus,  they  persuaded 
many  "  to  follow  them  into  the  wilder- 
ness, and  pretended  that  they  would 
exhibit  manifest  wonders  and  signs  that 
should  be  wrought  by  the  providence 
of  God."  They  "  deluded  the  people 
under  pretence  of  divine  in.spiration." 
So,  also,  during  the  siege  a  great  num- 
ber of  false  prophets  proclaimed  that 
the  people  should  wait  deliverance 
from  God  ;"  and  just  before  the  burning 
of  the  temple  one  of  them  made  a  pub- 
lic proclamation  that  "  God  commanded 
them  to  get  upon  the  temple,  and  that 
they  should  receive  miraculous  signs  of 
deliverance."  And  long  after  this, 
about  A.  D.  135,  a  false  Messiah  arose, 
who  called  himself  Bar  Cochebas,  or 
son  of  a  star,  from  the  star  prophesied 
by  Balaam.  He  performed  tricks  of 
legerdemain,  deluded  multitudes,  among 
whom  were  three  of  the  greatest  rabbis, 
and  raised  an  insurrection  against  the 
Roman  government,which  was  put  down 
with  great  bloodshed.  And  others  are 
recorded  as  having  arisen  still  later. 

Go  not  after  them,  rather,  go  not 
away,  from  yuur  work  which  I  have 
given  you  to  do,  or  go  not  out  from 
your  own  place  and  work  to  behold 
them.  Nor  follow  them,  more  liter- 
ally, and  follow  not,  these  false  Christ* 


A.  D.  30. 


LUKE   XVII. 


893 


that  lighteneth  out  of  the  one  part  under  heaven, 

shineth  unto  the  other /)«;•(!  under  heaven ;  ''so  shall  *" ^2|'-64'.*'i^XhJ8' 

25  also  the  Son  of  man  be  in  his  day.     •=  But  first  must  5/2.    ' 

he  suffer  many  things,  and  be  rejected  of  this  genera-  "ch.  9.  22;  Mk.  8. 

26  tion.     *And  as  it  Avas  in  the  days  of  Noah,  so  shall  it  joLnf  ji!*''  ^^ 

27  be  also  in  the  days  of  the  Son  of  man.    They  did  eat,  dOe.  ch.  7 ;  Mt.  24 
they  drank,  they  married  wives,  they  were  given  in  Tr^^X  ^^i*  20 ^ 
marriage,  until  the  day  that  Noah  entered  into  the  •       ^  .   .     . 
ark,  and  the   flood  came,  and  destroyed  them  all. 


a  warning  against  all  who  would  leave 
the  word  of  God  and  follow  the  false 
teachings  of  impostors,  enthusiasts,  and 
errorists  of  all  kinds.  Let  them  seek 
the  old  paths  and  return  to  the  ancient 
landmarks  which  they  have  forsaken. 

24.  For  as  the  lightning,  etc.  His 
coming  will  not  be  from  the  earth,  but 
from  heaven ;  not  manifested  only  in  a 
certain  place,  but  everywhere  con- 
spicuous, like  the  lightning,  which 
"  coraeth  from  the  east  and  shineth 
even  unto  the  west."  It  shall  be 
sudden,  unmistakable,  and  so  public 
that  every  eye  can  see  him.  Rev.  1:7. 
So  shall  also.  Also  is  omitted  in 
many  of  the  oldest  and  best  manu- 
scripts. The  Son  of  man  be  in  his 
day,  in  the  day  of  his  coming  in  glory 
and  to  judgment.  There  will  be  no 
doubt  or  uncertainty,  no  need  of  inquir- 
ing whither  or  where,  but  everywhere 
manifested,  like  the  lightning  which 
illumines  the  whole  sky.  Compare 
Acts  26  :  13;  Rev.  16  :  15;  Amos  5  :  18- 
20.  But  some  of  the  best  manuscripts 
omit,  in  his  day.  While  this  predic- 
tion can  receive  its  complete  fulfilment 
only  at  the  second  personal  coming 
of  our  Lord,  yet  it  may  include  as  its 
type  his  providential  coming  in  the  de- 
struction of  Jerusalem. 

25.  But  before  his  coming  Jesus  pre- 
dicts that  he  must  snifer  and  be  re- 
jected, that  men  will  be  unbelieving, 
indifferent,  and  absorbed  in  their  own 
selfish  gratifications,  vers.  25-30.  He 
thus  checks  the  ambition  and  any  un- 
warranted expectation  of  his  disciples 
by  placing  the  cross  before  the  crown. 
But  this  coming  will  be  different  from 
what  you  expect.  First  must  he 
suffer  many  things.  As  on  several 
other  occasions,  he  teaches  his  disciples 
the  necessity  of  his  sufferings.  See  on 
ch.  9  :  22,  44,  45.  And.  be  rejected 
of,  by,  this  generation,  in  condemn- 

17 


ing  him  to  death  and  demanding  his 
crucifixion,  and  afterward  in  rejecting 
the  gospel  when  offered  to  them,  ch, 
23  :  18-21 ;  John  19  :  15;  Acts  3  :  13-15; 
7  :  51,  52;  Acts  13  :  46;  28  :  25-28. 
This  rejection  of  Jesus  by  that  genera- 
tion shadows  forth  the  rejection  of  him 
by  the  world.  "  When  the  Son  of  man 
Cometh  shall  he  find  faith  on  the 
earth  ?"  ch.  18  :  8.  In  this  rejection  is 
implied  the  necessary  sufferings  of  his 
disciples.  Matt.  10  :  24,  25 ;  Rom.  8  :  17 ; 
1  Pet.  4  :  13. 

26.  To  unbelievers  his  coming  would 
be  a  day  of  sudden  and  unexpected  ven- 
geance. It  would  indeed  be  a  day  of  com- 
plete deliverance  and  redemption  to  his 
disciples ;  but  Jesus  here  pictures  the 
other  and  darker  side — his  coming  to 
judgment  of  the  unbelieving  world; 
and  this  finds  a  striking  illustration  in 
the  destruction  of  the  antediluvian 
world.  As  in  the  days  of  Noah, 
etc.  See  the  same  illustration  similarly 
used  in  Matt.  24  :  37 ;  see  also  2  Pet.  2  : 
4-10 ;  3  :  5,  6. 

27.  The  idea  of  the  preceding  verse  is 
expanded  and  explained  in  this.  Did 
eat,  they  drank.  They  were  living 
in  apijareut  security,  unconscious  of  the 
calamities  that  awaited  them.  Married 
wives,  etc.  Forming  new  connections 
in  life  and  expecting  a  posterity.  The 
words  do  not  necessarily  imply  open 
and  notorious  wickedness,  but  a  per- 
fect security,  not  anticipating  tneii 
sudden  and  terrible  doom.  As  the  men 
of  the  old  world  were  unbelieving,  heed- 
ing not  the  warning  of  Noah,  giving 
themselves  up  to  their  occupations  and 
pursuing  their  pleasures,  so,  when 
Christ  comes,  men  will  be  engaged  in 
their  business  and  seeking  their  own 
self-gratification,  indifferent  to  the 
claims  of  the  gospel,  and  forming  their 
plans  for  the  future.  It  will  be  sudden 
and  uaexijected   to  them.    And   de« 


394 


LUKE  XVII. 


A.  D.  30. 


28  *  Likewise  also  as  it  was  in  the  days  of  Lot ;  'they  did 
eat,  they  drank,  they  bought,  they  sold,  they  planted, 

29  they  builded ;  but  the  same  day  that  Lot  went  out  of 
Sodom  it  rained  fire  and  brimstone  from  heaven,  and 

80  destroyed  them  all.     Even  thus  shall  it  be  in  the  day 

31  when  the  Son  of  man  sis  revealed.     In  that  day,  he 

'' which  shall  be  upon  the  houseto]),  and  his  stufl'  in 

25  ;  16.  26 ;  24.  17,  18  ;  Mk.  13.  15  ;  Phil.  3.  7,  8. 


»Ge.    19.    4-25;    2 

Pet.  2.6-9  iJude 

7. 
'ch.  8.  14;  14.18- 

20 ;  21.  34  ;  2  Pet 

3.4. 
K  Ui.  24.  27-31  ;   2 

Thes.l.7:lPet. 

1.  13. 
!»  Job  2.  4 ;  Mt.  6. 


stroyed  them  all,  so  the  destruction 
of  the  wicked  will  be  complete  and 
universal. 

28.  Jesus  further  illustrates  his 
coming  to  a  wicked  world  and  the  con- 
dition of  things  preceding  it  by  the 
carnal  ease  and  security  of  the  Sodom- 
ites, Gen.  19  :  1-29;  2  Pet.  2:6;  Judg, 
7  :  14,  1.5.  This  illustration  is  recorded 
only  by  Luke.  Lot,  the  son  of  Harau 
and  nephew  of  Abraham,  Gen.  11  :  27, 
31.  He  followed  his  uncle  from  Ur, 
and  afterward  from  Haran  to  Canaan, 
Gen.  12  :  4-6;  13  :  1.  When  their  flocks 
became  so  great  that  they  could  not 
continue  together  and  their  shepherds 
sometimes  quarrelled.  Lot  chose  the 
plain  of  Sodom,  where  he  continued  to 
dwell  till  the  destruction  of  that  city 
and  those  adjacent  to  it.  He  was  a 
righteous  man  (2  Pet.  2  :  7),  but  his 
life  and  character  seem  to  have  been 
marked  with  grave  imperfections. 

They  did  eat,  they  drank. 
Sensual  and  corrupt,  they  were  ab- 
sorbed with  temporal  concerns  and  ig- 
nored even  the  thought  of  danger. 
They  bought,  they  sold,  they 
planted,  they  builded.  Active, 
enterprising,  they  counted  upon  the 
continuance  of  their  prosperity.  They 
continued  a  course  of  careless  living, 
with  no  expectation  of  destruction. 

29.  But  the  same  day,  etc.  The 
suddenness  of  the  destruction  is  brought 
into  view.  It  rained  fire  and  brim- 
stone, bm-ning  brim,stone,  sulphurous 
flames.  From  heaven.  "Jehovah 
rained  brimstone  and  fire  out  of 
heaven,"  Gen.  19  :  24.  God  controls 
the  elements  as  he  pleases.  Destroy- 
ed them  all.  Not  only  a  sudden  but 
an  utter  destruction. 

30.  Even  thus.  After  this  manner, 
suddenly  and  unexpectedly  to  un- 
believers, will  Christ  come  bringing 
judgment  upon  them.  When  the  Son 
o(  man  is  revealed,  is  manifested  in 


his  power  and  glory,  when  he  shall  ap- 
pear visibly,  and  his  power  be  sensibly 
displayed.  The  same  verb  is  used  in  2 
Thess.  2  :  3,  6,  8. 

The  following  historical  note  on  this 
passage  by  Dr.  J.  J.  Owen  is  worthy  of 
thought:  "There  was  an  unwonted  de- 
gree of  active  enterprise  throughout  the 
whole  Roman  empire  in  the  time  of 
Christ's  appearance  upon  earth,  and  es- 
pecially in  the  reign  of  Vespasian  and 
Titus,  by  whom  Jerusalem  was  destroy- 
ed. The  inerea,se  of  luxury  and  sen- 
suality in  the  same  period  is  too  well 
authenticated  a  fact  to  be  disputed. 
What  was  true  of  the  times  of  this 
subordinate  appearance  of  our  Lord  to 
destroy  Jerusalem  will  no  doubt  be 
far  more  striking  when  the  teeming 
population  of  earth  shall  be  arrested  in 
their  worldliness  and  sensuality  by  the 
trump  of  the  archangel  summoning 
them  to  judgment." 

31.  Jesus  forewarns  them  that  they 
must  be  ready  to  leave  everything. 
Applicable  to  both  the  destruction  of 
Jerusalem  and  our  Lord's  second 
coming.  In  that  day,  the  day  in 
which  "the  Son  of  man  is  revealed." 
ver.  30.  This  would  appear  to  refer 
primarily  to  his  second  coming,  but 
may  also  be  applied  to  its  type,  the 
destruction  of  Jerusalem,  when  the 
power  of  Christ,  the  King  of  kings, 
was  revealed  in  judgment  upon  a  wicked 
and  unbelieving  people. 

Housetop.  Literally,  upon  the 
house.  The  houses  in  Palestine  were 
flat-roofed  and  communicated  with  each 
other,  so  that  a  person  might  proceed  to 
the  city  walls  and  escape  without  com- 
ing down  into  the  street.  Persons  would 
naturally  go  to  the  housetop  to  view  an 
invading  army.  Jesus,  however,  may 
have  referred  to  escaping  by  a  stairway 
leading  from  the  court  to  the  roof  with- 
out entering  the  house.  The  admonition 
is  not  against  coming  down,  but  against 


A.  D.  30. 


LUKE  XVll. 


395 


the  house,  let  him  not  come  down  to  take  it  away : 
and  he  that  is  in  the  field,  let  him  likewise  not  return 

32,  33  back.  'Remember  Lot's  wife.  J  Whosoever  shall 
seek  to  save  his  life  shall  lose  it;  and  whosoever  shall 

34  lose  his  life  shall  preserve  it.  "I  tell  you,  in  that 
k  Mt.  24.  40,  41 ;  1  Thes.  4.  17. 


•1    Cor.  10.  6,  12, 

Hcb.  10.  38,  89  . 

2  Pet.  ?.  20-22. 
Jch.  9.  24;  Mt.  10. 

3'J;  16.  2-5;  Mk. 

8.  o.^;  John    12. 

25  ;  Rev.  2.  10. 


coming  down  to  take  his  stuff,  goods, 
household  goods  and  vahiables.  The 
stairway  landed  "  outside  the  house,  but 
within  the  exterior  court.  It  would  not 
be  either  agreeable  or  safe  to  have  the 
stairs  land  outside  the  enclosure  alto- 
gether, and  it  is  rarely  done,  except  in 
mountain  villages  and  where  roofs  are 
but  little  used."— Dr.  Thomson,  The 
Land  and  the  Book,  vol.  i.,  p.  52.  So 
likewi.se  he  that  is  in  the  field, 
engaged  in  labor,  and  having  left  his 
upper  garment  with  everything  at  his 
house,  let  him  not  return  back  to 
remove  or  save  anything,  however  val- 
uable. Compare  Matt.  24  :  17,  18. 
This  injunction  received  an  illustration 
and  was  obeyed  in  the  siege  of  Jerusa- 
lem. By  a  singular  providence  the  Ro- 
man general  Cestius,  after  taking  a  por- 
tion of  the  city,  with  good  prospects  of 
capturing  the  whole,  withdrew  without 
any  apparently  good  reason.  This  gave 
the  Christians  an  opportunity  to  escape, 
which  they  did,  over  the  mountainous 
region  to  Pella  and  other  i^laces  east  of 
the  Jordan,  where  the  country  was  at 
peace  with  the  Romans.  Pella  was  on 
the  northern  border  of  Perea.  Accord- 
ing to  Eusebius  the  historian,  the 
Christians  were  divinely  directed  to  flee 
thither. 

32.  Jesus  cautions  them  against  vacil- 
lation of  purpose  by  again  referring  to 
the  destruction  of  Sodom  and  reminding 
them  of  one  who  perished  through  fick- 
leness and  turning  back.  Remember 
Lot's  wife.  She  commenced  to  flee 
through  the  urgency  of  the  angels,  but 
she  hesitated,  looked  back  with  longing 
desire,  and  even  turned  her  face  toward 
the  doomed  city,  and  perished  in  its  de- 
struction. "  Instead  of  following  close 
upon  her  husband's  steps,  she  turned 
her  face  toward  the  home  she  unwill- 
ingly left;  and  while  he  barely  escaped 
the  storm,  she  was  overtaken  by  it  and 
perished." — Dr.  Conant  on  Gen.  U»  : 
26.  She  became  '•  a  pillar  of  salt,"  en- 
crusted by  it.  She  became  a  monument 
of  the  divine  wrath  and  of  "  that  ear*h- 


ly-mindedness  and  self-seeking  which 
wishes  to  preserve  the  lesser  at  any  cost, 
and  thereby  loses  the  greater."  Meyer 
says :  "  Her  slowness  to  give  up  all  in- 
terests in  earthly  possessions  ruined  her. 
Remember  her  and  abandon  all." 

33.  Jesus  still  further  warns  against 
a  secular  and  worldly  spirit  by  the  use 
of  one  of  his  proverbial  sayings.  Matt. 
10  :  39 ;  16  :  25 ;  Mark  8  :  35 ;  John  12  : 
25 ;  Luke  9  :  24,  which  compare.  Its 
application  is  here  different  from  that 
in  the  other  passages.  Whosoever 
shall  seek  to  save  his  life,  by  the 
ordinary  means  of  worldly  wisdom  and 
caution,  such  as  gathering  up  his  goods 
and  seeking  some  fortified  position, 
shall  lose  it.  He  who  fixes  his  heart 
on  his  earthly  treasures  and  is  unwill- 
ing to  abandon  them  shall  perish.  But 
Avhosoever  shall  lose  his  life,  ac- 
cording to  worldly  judgments,  aban- 
doning property  and  means  of  living, 
and  apparently  facing  death,  shall 
preserve  it,  not  only  temporally,  but 
unto  life  eternal.  The  verb  translated 
preserve  is  found  in  the  New  Testament 
only  here  and  in  Acts  7  :  19,  and  means 
preserve  alive;  not  merely  shall  not 
perish  in  the  destruction  connected 
with  Christ's  second  coming,  but  also 
shall  be  partakers  of  the  salvation  and 
life  connected  with  it.  Doubtless  in  the 
destruction  of  Jerusalem  there  were 
many  illustrations  of  this  in  the  nar- 
row escapes  of  individual  Christians, 
who,  in  abandoning  everything  and 
apparently  rushing  into  the  jaws  of 
death,  were  preserved  alive;  while 
those  who  condemned  their  apparent 
folly,  pui-sued  an  opposite  course,  met 
a  fearful  death.  Yet  the  illustration 
must  not  be  limited  to  physical  life 
and  death  ;  and  especially  in  its  appli- 
cation at  the  second  coming  of  Christ, 
it  must  include  the  spiritual,  since  then 
the  spiritual  and  eternal  will  be  insep- 
arably connected  with  life  and  death, 
To  perish  then  will  be  to  perish  eter- 
nally, and  to  live  then  will  be  a  lift 
everlasting. 


R96 


LUKE  XVII. 


A.  D.  30. 


night  there  shall  be  'two  men  in  one  bed ;  the  one  shall    'Eze.  9.  4-6;  Mai 

35  be  taken,  and  the  other  shall  be  left.     Two  women      ^'  ^^' 
shall  be  grinding  together ;  the  one  shall  be  taken, 

36  and  the  other  left.    Two  vie7i  shall  be  in  the  field;  the 

37  one  shall  be  taken,  and  the  other  left.      And  they 
answered  and  said  unto  him.  Where,  Lord  ?     And  he 


34.  Jesus  adds  two  or  three  examples, 
showing  not  only  the  suddenness  of  his 
coming,  but  also  the  divisions  which 
shall  then  be  made  according  to  the 
principle  which  underlies  the  statement 
in  the  previous  verse.  I  tell  you,  / 
say  to  you.  These  words  render  em- 
phatic the  important  declarations  which 
he  now  makes.  In  that  night.  About 
equivalent  to  in  that  day.  In  repre- 
senting the  close  and  intimate  fellow- 
ship denoted  by  two  occupying  the  same 
bed,  it  would  be  most  natural  to  say  in 
that  night,  being  the  time  when  persons 
are  wont  to  be  in  bed.  Christ,  too,  comes 
as  a  thief  in  the  night,  Matt.  24  :  44. 
Besides,  we  now  know  from  the  rotund- 
ity of  the  earth  that  while  it  is  day  in 
one  place  it  is  night  in  anotlier.  Luke 
alone  gives  this  first  example.  In  one 
bed.  Some  would  interpret  dining- 
couch,  but  this  is  by  no  means  probable. 
One,  who  has  forsaken  all,  shall  be 
taken,  saved  as  a  follower  of  Christ; 
the  other,  having  chosen  the  world 
and  fixed  his  heart  upon  it,  shall  be 
left  to  perish.  One  and  the  other  are 
masculine  in  the  original. 

35.  Two  women  shall  be  grind- 
ing together.  Grain  was  ground  by 
a  hand-mill,  and  generally  by  women. 
This  was  performed  usually  at  early 
dawn,  in  preparation  of  the  morning 
meal  and  for  another  meal  at  the  close 
of  day.  "  In  the  court  of  one  of  the 
houses  of  this  village  (Jenin,  on  the 
border  of  the  plain  of  Esdraelon)  I  saw 
two  young  women  sitting  on  the  ground 
engaged  in  this  mode  of  grinding.  The 
mill  consisted  of  two  stones,  the  upper 
one  circular,  the  lower  one  partly  so, 
with  a  projection  on  one  side  two  or 
three  inches  long,  slanting  downward, 
and  scooped  out  so  as  to  carry  off  the 
meal.  The  lower  stone  had  an  iron 
pivot,  I  think  it  was,  extending  from  its 
centre  through  a  hole  in  the  centre  of 
the  upper  stone.  An  upright  handle  was 
fixed  in  a  socket  near  the  edge  of  the 
upper  stone,  and  both  the  women,  tak 


ing  hold  of  this  handle,  whirled  th« 
stone  round  and  round  with  great  rapid- 
ity. One  of  them  every  now  and  then 
dropped  a  handful  of  grain  into  the 
hole  at  the  centre  of  the  upper  stone. 
.  .  .  At  an  earlier  stage  of  my  journey, 
at  Pompeii,  in  Italy,  I  had  seen  a  pair 
of  millstones  entirely  similar  to  these 
in  the  East.  They  were  in  the  house 
known  among  the  ruins  there  as  the 
house  of  the  baker,  occupying,  in  all 
probabilitj',  the  very  spot  where  they 
stood  on  the  day  when  the  eruption  of 
Vesuvius  buried  that  ill-fated  city." — 
Dr.  Hackett,  Illustrations  of  Scrip- 
ture, p.  86. 

One  shall  be  taken.  One  of  the 
elect  shall  be  taken  by  the  angels  and 
borne  to  the  presence  of  Christ  and  the 
company  of  the  redeemed.  The  other 
is  left  to  be  borne  at  length  to  the  com- 
pany of  the  wicked  at  the  left  hand  of 
Christ.  See  Matt.  24  :  31.  The  sudden- 
ness of  his  coming  is  thus  illustrated  in 
this  and  the  next  verse.  See  the  same 
examples  in  Matt.  24  :  40,  41. 

36.  Two  men,  simply  livo,  shall 
be  in  the  field,  engaged  in  their  daily 
occupation.  One  shall  be  taken, 
etc.,  as  in  the  preceding  verse.  This 
verse  is  not  found  in  the  oldest  manu- 
scripts, and  is  omitted  by  the  highest 
critical  authorities.  It  is  supposed  to 
have  been  interpolated  from  Matt.  24  : 
40. 

In  these  three  examples  the  first 
denotes  the  most  intimate  friendship ; 
the  other  two,  companionship  in  la 
bor. 

37.  Where,  Lord?  Where  shall 
this  take  place?  Luke,  more  than 
Matthew  or  Mark,  notices  the  questions 
which  gave  rise  to  observations  and 
discourses,  ch.  11  :  1  ;  12  :  13,  41;  13  : 
23,  etc.  The  disciples  were  excited  with 
mingled  surprise  and  fear.  Their  ques- 
tion gives  Jesus  an  ojjportunity  of 
declaring  that  punishnient  will  not  be 
confined  to  any  one  spot,  but  will  b« 
inflicted  wherever  sin  may  be  found. 


k.  D.  30. 


LUKE  XVII. 


897 


said  unto  them, '"Wheresoever  the  hudy  js,  thither   "Mt.  24.  28. 
will  the  eacles  be  trathered  tojirether. 


Wheresoever  the  body  is,  etc.  The 
body,  like  carcass  in  Mutt.  24  ;  28,  is  to 
be  understood  of  the  dead  body  which 
is  eagerly  sought  by  birds  of  prey.  The 
expres.sion  is  proverbial,  and  contains 
much  truth  in  a  nutshell.  The  eagles 
and  carrion  vultures,  which  were  often 
included  by  tlie  ancients  among  eagles, 
would  quickly  scent  the  corrupt  carcass 
and  gather  around  it.  The  precise  ap- 
plication has  been  much  disputed.  The 
preferable  meaning  here  is :  Wherever 
sin  is,  there  will  punishment  find  it. 
This  might  be  expanded  thus :  As  surely 
as  the  eagles  gather  around  a  lifeless 
body,  so  surely  will  the  Sou  of  man 
come  to  judgment ;  and  the  angels  shall 
gather  out  of  his  kingdom  all  that 
offend  and  do  iniquity,  Matt.  13  :  41. 
It  is,  however,  not  unlikely  that  Jesus 
uttered  this  language  here  with  great 
pregnant  meaning,  designing  more  than 
a  single  application,  and  that  it  has 
been  verified  frequently  in  .Jewish 
history,  and  will  be  especially  in  the 
history  of  the  world  at  the  second 
coming  of  Christ. 


Remarks. 

1.  Offences  are  certain  in  such  a 
world  as  ours,  but  their  authors  are 
responsible,  ver.  1 ;  Lev.  19  :  14;  1  Sam. 
2  :  17 ;  Matt.  18  :  7-9;  Rom.  14  :  13-16, 
21 ;  1  Cor.  8  :  9,  12. 

2.  How  great  the  guilt  in  causing  a 
Christian  to  go  astray !  vers.  1,  2 ;  2  Pet. 
2  :  1-8. 

3.  Rebukes  of  sin  should  be  mingled 
with  compassion  for  the  offender,  ver. 
3 ;  Lev.  19  :  17 ;  Matt.  IS  :  15 ;  Prov.  24  : 
29. 

4.  We  shoiild  forgive  even  as  we  hope 
to  be  forgiven.  It  is  folly  to  withhold 
mercy  when  we  need  mercy.  They 
who  need  infinite  forgiveness  ought  not 
to  limit  that  which  they  grant  to  their 
fellow-men,  ver.  4;  Matt.  18  :  21-35;  1 
Cor.  13  -.  4-7. 

5.  Faith  is  needed  for  the  performance 
of  duty,  especially  in  overcoming  stum- 
bling-blocks and  freely  forgiving  of- 
fences. They  who  find  difficulty  in 
obeying  this  or  any  command  need  to 

34 


pray,   "  Increase    our    faith,"    ver.   5 
Rom.  14  :  23 ;  Tit.  1  :  15 ;  lleb.  12  :  2. 

6.  No  barrier  to  Christian  progress, 
nortiing  within  the  circle  of  Christian 
duty,  is  too  great  for  a  childlike  faith. 
"  It  is  a  greater  victory  to  root  out  self- 
love  from  the  heart  than  a  mountain 
tree  by  its  roots,"  ver.  6 ;  Mark  9  :  23  ; 
1  Cor.  13  :  2. 

7.  Humility,  as  well  as  faith,  is  essen- 
tial to  godliness,  and  is  inseparably 
connected  with  the  right  performance 
of  duty,  vers.  7-10 ;  Isa.  57  :  15 ;  Luke 
IS  :  14 ;  James  4  :  6,  10. 

8.  Salvation  is  of  grace,  vers.  7-10; 
Rom.  3  :  20 ;  Gal.  2  :  16,  21 ;  3  :  II ;  1 
Cor.  15  :  10 ;  Eph.  2  :  5,  8. 

9.  No  one  can  perform  works  of  super- 
erogation or  acquire  any  surplus  merit 
beyond  what  is  required  of  him,  vers. 
7-10;  Rom.  3  :  23;  7  :  14-25;  1  Cor.  9  : 
16 ;  James  3  :  2. 

10.  The  spirit  of  the  gospel  is  contrary 
to  a  spirit  of  self- valuation,  vers.  7-10 ; 
ch.  18  :  14;  Isa.  64  :  6;  1  Cor,  15  :  9 ; 
Eph.  3:8;  Job  22  :  2. 

11.  We  should  make  Christ's  service 
our  great  business  and  delight,  vers.  7- 
10;  Phil.  3  :7-9;  Ps.  40  :  8. 

12.  Like  Jesus,  we  should  not  allow 
increasing  hostility  to  truth  to  hinder 
us  from  working  while  it  is  day,  vers. 
11,  13 ;  ch.  13  :  32,  33 ;  John  9  :  4. 

13.  Sin,  like  leprosy,  is  severe  and 
painful,  and  affects  the  whole  man,  ver. 
12  ;  Isa.  1  :  5,  6. 

14.  They  who  would  be  saved  must, 
in  faith,  cry  to  Jesus  for  mercy,  ver.  13 ; 
ch.  18  :  13;  Acts  2  :  21. 

15.  God  has  seen  fit  to  hinge  our  sal- 
vation on  certain  conditions,  not  as 
grounds  of  merit,  but  as  a  test  and  de- 
velopment of  faith  and  obedience,  ver. 
14 ;  Acts  2  :  38  ;  3:19;  Rom.  10 : 9,  10. 

16.  Learn  the  nature  of  true  gratitude. 
It  ascribes  glory  to  God ;  it  honors 
Christ;  like  love,  it  exhibits  itself  to- 
ward man,  vers.  15,  16;  Ps.  29  :  1,  2; 
50  :  23 ;  116  :  1 ;  John  5  :  23 ;  1  John  4  : 
20. 

17.  Professed  Christians  are  often 
guilty  of  base  ingratitude,  ver.  17 ;  Ps. 
78  :  42  ;  Hos.  6:4;  Rev.  2:5;  3  :  17. 

18.  Those  whom  we  least  expect  have 
often  been  the  first  to  accept  the  gospel 


898 


LUKE  XVIII. 


A.  D.  30 


Parables  iUusfratinfj  the  nature  of  successful jiraycr. 
XVIII.     AND  lie  spake  a  parable  unto  them  to  this  end, 


and  to  take  a  foremost  place  among 
Christians,  vers.  17,  18;  ch.  18  :  30 ; 
Matt.  8  :  10,  11 ;  Acts  18  :  46-49. 

19.  "Renewed  sinners,  while  their 
hearts  overflow  with  gratitude  to  Jesus, 
should  express  their  gratitude  by  obey- 
ing God  and  engaging  in  the  appropri- 
ate duties  of  their  calling  and  of  relig- 
ion."—Barnes.  Ver.  19  ;  ch.  19  :  8- 
10;  1  Sam.  15  :  22. 

20.  A  gross  and  sensual  Christianity, 
like  the  Pharisees  of  old,  delights  m 
legal  works,  outward  forms,  and  eccle- 
siastical display,  ver.  20. 

21.  Christ's  kingdom  is  spiritual  and 
has  its  seat  in  the  hearts  of  believers, 
vers.  20,  21 ;  John  18  :  36-38. 

22.  A  state  religion  is  not  in  accord- 
ance with  the  nature  of  Christ's  king- 
dom, vers.  20,  21. 

23.  Many,  like  the  Pharisees,  see  not 
the  spiritual  growth  and  power  of 
Christ's  kingdom,  and  fail  even  to  rec- 
ognize its  presence,  although  it  is  all 
about  them,  vers.  20,  21 ;  John  1  :  26. 

24.  In  days  of  trial  and  persecution 
Christians  long  for  the  return  of  the 
Son  of  man.  It  is  to  be  feared  that  in 
these  days  of  prosperity  we  are  too  un- 
mindful of  his  second  coming,  ver.  22  ; 

1  Thess.  4  :  13-18;  2  Thess.  2  :  1,  2. 

25.  We  must  guard  against  false 
leaders,  especially  in  times  of  political 
convulsions  and  spiritual  darkness,  and 
trust  only  in  Jesus  as  the  true  Messiah, 
ver.  23 ;  Acts  20  :  30;  Eph.  5:6;  Col. 

2  :  8 ;  2  Thess.  2:3. 

26.  Christ's  second  coming  will  be 
unexpected,  sudden,  and  manifest 
throughout  the  world,  ver.  24  ;  1  Thess. 
5    2,  4 ;  2  Pet.  3  :  10 ;  Rev.  1  :  7. 

27.  It  was  necessary  that  Christ's  ex- 
altation and  glory  should  be  preceded 
by  the  lowest  depth  of  his  humiliation, 
ver.  22  ;  ch.  24  :  25,  26 ;  Phil.  2  :  6-9. 

28.  We  should  live  in  constant  readi- 
ness for  our  Saviour's  coming,  either  in 
death,  judgment,  or  the  clouds  of 
heaven,  vers.  26-30 ;  1  Thess.  5  :  5-7  ; 
Rev.  2  :  7,  11,  17,  26 ;  3  :  5,  12,  21. 

29.  We  should  cherish  a  spirit  of  con- 
Becration  to  Christ  and  of  readiness  to 
leave  everything  earthly  for  him  at  any 
moment,  vers.  31-33 ;  Gen.  19  :  17"; 
Prov.  22  :  3;  2  Pet.  3  :  11. 


30.  The  coming  of  Christ  will  be  t 
time  for  separating  the  righteous  from 
the  wicked,  a  day  joyous  to  the  former, 
but  terrible  to  the  latter,  vers.  34-36 , 

I  Thess.  4  :  17  ;  5  :  1-3 ;  2  Thess.  1  :  7- 
10. 

31.  Lot's  wife,  an  example  of  vacil 
lation,  indecision,  ard  disobedience. 
Fleeing  from  Sodom  at  the  command 
of  God,  she  left  her  heart  with  her 
treasures  in  the  burning  city,  ver.  32 ; 
ch.  9  :  62 ;  James  1  :  6-8. 

32.  Worldly  means  of  salvation  will 
only  result  in  destruction,  ver.  33 ;  I 
Cor.  1  :  19. 

33.  Self-denial  is  essential  to  true  dis- 
ci pi  eship.  Self  must  be  renounced  or 
we  are  lost,  ver.  33 ;  ch.  14  :  26-33. 

34.  Our  only  safety  is  in  Christ.  So 
surely  as  the  eagles  gather  to  devour 
their  prey,  so  surely  shall  judgment 
come  upon  the  wicked,  whatever  their 
plans  and  combinations,  ver.  37  ;  Prov. 

II  :  21;  16  :  5;  2  Pet.  3  :  4-7. 


CHAPTER    XVIII. 

This  chapter  opens  with  two  parables 
illustrating  the  nature  of  successful 
prayer  (ver.  1-14),  which  are  followed 
by  the  account  of  Christ  blessing  little 
children  (15-17),  the  question  of  a  rich 
ruler,  and  our  Lord's  answer  and  dis- 
course thereupon,  showing  the  necessity 
of  self-denial  in  order  to  true  disciple- 
ship,  18-30.  After  this  Jesus  the  third 
time  foretells  his  death  (31-34),  and  in 
his  journey  near  Jericho  heals  a  blind 
man,  35-43. 

1-8.  Parable  of  the  Importu 
NATE  Widow  ;  of  the  Unjust  Judge . 
Jesus  inculcates  persevering  prayer  and 
illastrates  one  element  of  successful 
prayer — importunity.  This  is  recorded 
only  by  Luke.  It  is  fitting  that  this 
evangelist,  who,  more  than  the  others, 
notices  Jesus  at  prayer,  should  alone  re- 
late several  parables  of  Jesus  on  prayer. 
See  parable  of  "  A  Friend  at  Midnight " 
(ch.  11  :  5-10)  and  next  parable,  vers. 
9-14.  Jesus  was  probably  still  in  Gali- 
lee. 

1.  And  he  spake  a  parable  nnto 
them,  to  his  disciples,  ch.  17  :  22.    II 


A. D.  30. 


LUKE  XVI  [I. 


899 


that  men  ought  °alw;iys  fn  ))niy,  and  not  to  faint; 

2  saying,  Tliere  was  in  a  city  a  judge,  whicii  feared  not 

3  God,  neither  regarded  man :  and  there  was  a  widow 
in  that  city ;  and  she  came  unto  him,  saying,  "Avenge 

4  une  of  mine  adversary.     And  he  would  not  for  a 

1,2,12-15;  119.84. 


"ch.   11.   5^-8;    21. 

30;    (iu.   32.    24- 

2(i;  Ro.    12.    12; 

Kph.  6.  18;  Pliil. 

4.  6;   Col.  A.  2; 

1  Thes.  5.  17. 
•  Ps.  9.  19,  20  ;  10. 


Beems  natural  to  supjio.se  that  Jesns 
Bpoke  this  parable  while  the  prophetic 
words  of  the  last  chapter  regarding  his 
second  comiug  were  still  fresh  in  the 
minds  of  his  disciples.  In  view  of  his 
second  coming,  the  trials  that  should 
precede  it,  the  longing  of  his  people  for 
his  appearance,  it  would  become  them — 
nay,  it  would  be  a  necessity  iu  order  to 
their  full  deliverance — to  be  constant  in 
prayer. 

To  the  eud  should  not  be  in  italics, 
for  the  original  requires  this  or  a  simi- 
lar phrase,  with  reference  to,  or  simply 
that.  The  intention  of  the  parable  is 
here  stated,  or  the  point  wliich  it  was 
designed  to  illustrate  and  enforce.  "  The 
key,"  it  has  been  remarked,  "  hangs  at 
the  door."  That  meu,  rather,  that 
they,  the  disciples,  and  they  who  should 
be  disciples  after  them.  Ought,  the 
duty  and  implied  necessity  of  constant 
prayer.  Always  to  pray,  day  and 
night,  ver.  7.  The  spirit  of  prayer 
should  be  kept  in  constant  and  lively 
f .exercise,  1  Thess.  5  :  17.  True  prayer 
is  not  the  mere  utterance  of  a  prescribed 
form  of  words,  but  tlie  expression  of  tlie 
spiritual  life,  "the  rising  of  the  inmost 
soul  to  God."  Yet,  as  with  the  appe- 
tite, the  devotional  spirit  will  have  its 
stated  times  of  asking ;  and  since  it  has 
constant  needs,  and  a  constant  necessity 
of  reaching  out  after  grace,  holiness,  and 
God,  its  condition  is  that  of  devout 
longing  and  of  waiting  on  God,  Eph.  6  : 
IS.  And  not  to  faint,  not  languish 
and  fail  and  become  discouraged  through 
overpowering  evil.  This  is  closely  con- 
nected with  the  preceding  words,  pre- 
senting the  negative  side.  Prayer 
must  not  only  be  constant,  but  perse- 
vering. To  be  ever  iu  the  spirit  of 
prayer  will  require  a  struggle.  It  will 
DC  easier  to  begin  a  habit  of  prayer  than 
to  continue  it.  The  exhortation  to  faint 
not  is  as  important  as  that  to  pray 
always. 

2.  In  a  city  a  judge.  Rather,  in 
a  certain  city  a  certain  judge.  The 
language  is  lifelike,  and  in   tiie  vivid 


narrative  style  common  to  the  parables 
given  by  Luke.  According  to  the 
Mosaic  law,  all  tlie  cities  of  Israel  were 
to  have  their  judges,  who  were  to  ad- 
minister justice  without  partiality, 
Deut.  16  :  18  ;  Ex.  18  :  21 ;  2  Chron.  19  : 
G,  7.  Compare  Matt.  5  :  21,  22.  Very 
likely  just  such  a  case  as  this  had  oc- 
curred. Feared  not  God,  neither 
regarded  man.  A  strong  and  em- 
phatic expression  in  the  original,  de- 
noting a  person  of  unprincipled  and 
reckless  depravity.  He  stood  in  no 
awe  of  God,  and  entertained  no  rever- 
ence and  respect  for  men  and  their 
opinions  concerning  him.  Without 
these  two  restraining  influences,  he  was 
perfectly  reckless,  following  his  own 
caprice  and  consulting  his  ease  and 
selfish  interests.  How  directly  op- 
posite to  requirements  of  the  law  was 
his  character !  Ex.  23  :  6-9 ;  Lev.  19  : 
15 ;  Deut.  1  :  16,  17.  It  must  be  borne 
in  mind  that  in  this  parable  God  is  not 
compared  with  but  contrasted  with  this 
judge,  ver.  7. 

3.  A  widow.  The  condition  of 
widows  was  indeed  desolate,  helpless, 
and  friendless.  The  treatment  to  which 
they  were  exposed  is  implied  in  the 
directions  and  warnings  of  Scripture, 
Ex.  22:  22;  Deut.  10  :  17 ;  24:17;  27:19; 
1  Kings  17  :  9, 12 ;  Mai.  3:5;  Mark  12  : 
40.  This  widcw,  easily  injured  and 
not  readily  protected,  without  influence 
and  unable  to  bribe,  had  little  to  hope 
from  this  wicked  and  ease-loving  judge. 
She  also  dwelt  in  that  city,  and  there- 
fore was  no  stranger  to  the  judge,  who 
could  the  more  easily  put  aside  her 
claim  as  especially  unworthy  of  his 
notice. 

And  she  came  unto  him.  The 
original  seems  to  point  to  continued 
action  and  the  next  verse  implies  it. 
She  used  to  come  to  him,  or,  she  went 
to  him  and  continued  to  go.  Avenge 
me.  Do  me  justice  against,  deliver 
me  from  or  exact  justice  for  me  from 
my  adversary,  or  opponent,  in  ray 
suit  before  thee.    There  is  no  idea  oi 


400 


LUKE  XVIII. 


A.  D.  30 


while :  but  afterward  he  said  within  himself,  Though 

5  I  fear  not  God,  nor  regard  man  ;    yet  because  this 
widow  troubleth  me,  I  will  avenge  her,  lest  by  her 

6  continual  coming  she  weary  me.    And  the  Lord  said, 


revenge.  She  simply  desires  to  have 
justice  done.  It  is  implied  that  her 
cause  was  just,  that  it  had  been  proved 
and  acknowledged  by  the  judge  to  be 
Biich ;  notwithstanding  which,  she  in 
her  helplessness  was  suffering  from  the 
oppressive  hand  of  her  enemy.  She 
asks  the  judge  to  interpose  justice, 
execute  the  law,  and  maintain  her 
right. 

4.  For  a  while.  For  a  time  he  is 
perfectly  indifferent,  and  puts  her  off. 
He  does  not  wish  to  disturb  his  ease. 
He  would  not.  Neither  her  gifts, 
her  influence,  nor  her  displeasure  af- 
fected his  selfish  nature,  and  he  is  de- 
termined to  have  nothing  to  do  with  it. 
It  is  implied,  however,  that  the  widow 
continues  to  come  at  those  times  when 
access  could  not  be  denied  her,  and 
renews  her  urgent  request  again  and 
again. 

But  afterward.  After  a  sufficient 
time  to  convince  the  judge  of  her 
earnestness  and  persistency,  and  of  the 
hopelessness  of  soon  being  rid  of  her, 
he  changes  his  purpose,  not  from  a  sense 
of  justice,  but  from  a  purely  selfish 
consideration.  He  said  within  him- 
self. It  adds  beauty  to  the  parable 
that  the  conclusion  of  the  judge  is  thus 
stated.  The  real  ground  of  his  act  in 
avenging  the  widow  is  thus  brought  out, 
and  the  only  one  which  he  would  be 
willing  to  recognize  or  have  others 
recognize  as  the  reason.  He  would 
have  no  one  suppose  that  it  was 
from  any  fear  of  God  or  any  regard  for 
man.  Yet  his  language  implies  his 
belief  in  the  existence  of  God,  and  at 
the  same  time  his  open  contempt  for 
divine  authority  and  for  the  rights  of 
his  fellow-men.  His  soliloquy  shows 
that  his  character  was  not  only  known 
to  others,  but  to  himself,  and  that  he 
prided  himself  in  it.  It  would  be  dif- 
ficult to  give  a  more  vivid  picture  of  a 
hardened,  heaven-daring  man.  Yet 
that  such  a  man  should  have  been 
moved  to  do  justice  by  the  constant 
entreaties  of  a  weak,  defenceless  widow 
most  strikingly  illustrates  the  power  of 
importunity. 


5.  Yet  because.  Compare  the  sami 
expression  in  ch.  11  :  8.  What  motives 
derived  from  duty  to  God  or  man  fail 
to  do  selfishness  accomplishes.  This 
widow  troubleth  me,  annoys  and 
vexes  me.  Lest  by  her  continual 
coming,  literally,  coming  to  the  end 
or  for  ever — that  is,  continually.  So  long 
as  life  lasts  and  her  request  is  not 
granted.  The  strong  language  is  per- 
fectly natural  in  one  who  was  impatient 
and  foreboding  an  annoyance  which 
would  be  long  and  incessant.  She 
weary  me.  The  verb  in  the  original 
means  literally  to  beat  under  the  eye, 
and  secondarily,  to  treat  ivith  severity, 
torment,  harass,  distract,  worry  out. 
The  only  other  place  where  it  is  found 
in  the  New  Testament  is  in  1  Cor.  9  : 
27,  "  I  keep  under  my  body,"  treat  with 
severity,  severely  discipline  my  body. 
Some  take  the  verb  in  its  primary  sense, 
and  represent  the  judge  as  fearful  lest 
the  widow,  becoming  desperate,  should 
attack  him  and  do  him  violence.  But 
such  a  supposition  is  quite  inconsistent 
with  the  character  of  the  weak  and  sup- 
plicating widow,  and  also  with  that  of 
the  judge  as  regarding  not  man.  The 
figurative  sense  is  clearly  demanded, 
and  the  connection  points  quite  exactly 
to  the  meaning  in  which  the  word  is  to 
to  taken.  This  woman  was  a  trouble, 
an  annoyance,  to  him.  Each  time  she 
came  to  renew  her  request  was  like  a 
blow  in  the  face,  a  vexation.  He  fore- 
boded that  it  would  be  incessant,  a 
constant  beating,  torment,  worriment, 
or  plague.  She  would  thus  as  it  were 
beat  him  out,  distract,  W)rry,  and  weary 
him,  or,  to  imitate  the  s-trength  of  the 
original,  weary  me  out.  Such  exaggera- 
tion is  the  language  of  impatience  and 
selfishness.  Common  usage  has  similar 
terms,  such  as,  "  I  am  worried  to  death." 
The  word  here  is  just  the  one  that  an 
unjust  and  godless  judge  would  natural- 
ly use  under  the  circumstances,  and 
strikingly  reveals  his  rough  and  un- 
refined character.  It  was  very  nearly 
the  same  motive,  though  more  mildly 
expressed,  which  led  the  apostles  to 
ask  Jesus   to  send  away  the  woman 


A.  D.  30. 


LUKE  XVTII. 


401 


7  Hear  what  the  unjust  judge  saith.     And  "shall  not  'Deu.  32.  36;  i 

-      -  -  -        •'  •<.       °      .  .    .  ,  ,      .    .  Sam.  26.  10,  11 ; 

Ps.  10.  15-18;   2 

Thes.    1.    6,     7; 

Rev.  6.  10,  11. 
"IPs.   46.   5;   Heb. 

10.  37;   Rev.  22. 

12,  20. 
'Mt.21.9-13;Heb. 

10.  23-36;  Jam 

5.  1-8. 


God  avenge  his  own  elect,  which  cry  day  and  night 

8  unto  him,  though  he  bear  long  with  them?  I  tell 
you, 'that  he  will  avenge  them  speedily.  Neverthe- 
less, 'when  the  Son  of  man  cometh,  shall  he  find  faith 
on  the  earth  ? 

9  And  he  spake  this  parable  unto  certain  "which 
trusted  in  themselves  that  they  were  righteous,  *and 

10  despised  others.     "Two  men  went  up  into  the  temple  ''^job°9.^2o'  2i- 2^ 

4;  Pro.  30. 12;  Ro.  10.  3.    '  ch.  7.  39  ;  15.  2 ;  19.  7  ;  Johu  9.  28,  34.    "ch.  7.  29,  30. 


of  Canaan,  "for  she  crieth  after  us," 
Matt.  15  :  23. 

6.  The  Lord.  Thus  Luke  frequently 
designates  Jesus,  see  on  ch.  7  :  13. 
Here,  perhaps,  our  Lord  paused  in  his 
discourse  a  moment,  so  that  the  atten- 
tion of  all  might  be  fixed  upon  the 
etfect  of  this  widow's  importunity  upon 
this  unjust  judge,  as  exliibited  in  his 
language.  Then,  resuming,  Jesus  ex- 
claims, Hear,  give  attention  and  reflect 
upon  this  surprising  utterance,  what 
this  unjust  judge  saith,  showing 
the  power  of  importunity  even  upon  an 
unrighteous  and  faithless  man,  and 
vvlieu  even  applied  by  a  feeble  woman. 
Unjust  is  emphatic ;  with  it  the  assumed 
holiness  and  righteousness  of  God  is  in 
contrast,  ver.  7.  Compare  ch.  16  :  8, 
where  we  have  the  same  designation, 
"  the  unjust  steward." 

7.  And  shall  not  God  avenge, 
vindicate  (see  note  on  ver.  3),  his  OAvn 
elect,  his  chosen  ones?  His  people's 
cause  is  dear  to  him.  He  is  just,  and  it 
is  impossible  for  him  to  reject  or  neglect 
his  chosen.  Which  cry  day  and 
night  unto  him.  Who  is  the  more 
grammatical  word.  The  reference  is  to 
those  who  habitually  and  fervently  ap- 
peal to  him  for  help.  The  expression 
IS  designedly  strong.  Though  he 
bear  long  with  them  ?  There  seems 
to  be  a  little  ambiguity  here  when  com- 
pared with  the  next  verse.  A  better 
translation  is,  "  though  he  is  long-suffer- 
ing with  them."  He  does  not  check  the 
oppressors  of  his  people  immediately. 
There  seems  to  l)e  delay. 

8.  I  tell  you,  an  emphatic  utterance, 
that  he  will  avenge  them  speedily. 
We  must  not  limit  the  "  speedily  "  by 
our  notion  of  time ;  the  day  of  the  Lord 
is  not  like  ours.  When  he  arises  to 
vindicate,  he  makes  short  work.  See  2 
Pet.  3  :  8-10.     The  great  Teacher  adds 


a  practical  question  calculated  to  lead 
one  to  self-examination  concerning  his 
possession  of  faith.  Nevertheless, 
yet,  when  the  Son  of  man  cometh, 

in  the  great  day  of  vindication,  in  the 
character  of  judge,  to  overthrow  the 
wicked  and  rescue  the  righteous,  shall 
he  find  faith  on  the  earth?  Will 
there  be  to  any  extent  a  strong  confi- 
dence, that  will  show  itself  in  such 
fervency  and  continuance  as  the  case  of 
the  widow  illustrates  ?  There  are  several 
scriptures  which  refer  to  the  period 
about  the  time  of  the  second  coming  in 
language  similar  to  this.  The  interrog- 
ative form  here  certainly  supposes  that 
the  faith  of  professed  disciples  will  be 
called  to  a  great  conflict,  and  the  form 
of  the  question  leads  us  to  infer  that  the 
aggregate  of  faith  in  that  day  will  be 
small  and  feeble.  Read  2  Pet.  3  :  3,  4 ; 
2  Tim.  3:1-5;  Jude  15-18.  A  thought- 
ful comparison  of  these  passages  will 
suggest  whether  our  Saviour  did  not 
throw  his  thoughts  beyond  the  particu- 
lar application  of  the  parable,  and  give 
a  hint  of  the  fearful  apostasy  that  will 
prevail  in  the  world  when  he  comes,  ac- 
cording to  his  word,  "  in  the  clouds  of 
heaven  with  power  and  great  glory," 
Matt.  24  :  30,  37-39. 

9-14.  Parable  of  the  Pharisee 
AND  THE  Publican.  We  have  here  a 
comprehensive  account  of  two  repre- 
sentative characters  revealed  by  pecu- 
liarities in  the  act  of  worship.  Record- 
ed only  by  Luke. 

9.  Trusted  in  themselves.  They 
had  not  seen  the  plague  of  their  own 
hearts,  and  in  their  blindness  they  had 
confidence  that  their  moral  standing 
was  right.  They  had  no  idea  that  the 
source  of  righteousness  and  acceptance 
was  outside  of  themselves.  This  spirit 
fostered  the  feeling  described  in  the 
words  despised  others.    This  preface 


402 


LUKE  XVIII. 


A.  D.  30. 


to  pray;  the  one  ^a  Pharisee,  and  the  other  a  publi- 

11  can.  The  Pharisee  'stood  and  prayed  thus  with  him- 
self, *  God,  I  thank  thee,  that  I  am  not  as  other  men 
are,  extortioners,  unjust,  adulterers,  or  even  as  this 

12  publican.    ^  I  fast  twice  in  the  week,  » I  give  tithes 


Phil.  3.  4-9.        'ch.  11.  42 ;  Le.  27.  30-33. 


•■  Ac.  23.  6-8. 
''P3.1.35.2;Mt.6.5. 
»Is.  1.  15;   58.  2; 

Jer.  2.  35  ;  Kev. 

3.  17. 
1  Mt.  6.  16-18 ;  Ro. 

3.27;  Eph.  2.  9; 


is  the  key  to  open  the  parable  and  show 
its  application. 
10.  Went  up  to  the  temple.     The 

word  here  translated  temple  denotes 
tacred,  a  sacred,  consecrated  place,  and 
is  applied  to  the  whole  sacred  inclosure 
of  courts  and  buildings,  including  the 
temple  in  its  strict  and  proper  s^nse, 
which  is  expressed  by  another  word  in 
such  passages  as  Matt.  23  :  35  ;  27  :  51. 
For  further  on  the  temple,  see  chap.  1  : 
9.  To  pray.  The  temple  was  a  place 
for  prayer  as  well  as  for  saci-ifice.  See 
Isa.  56  :  7.  Jesus  says,  "  My  house 
shall  be  called  a  house  of  prayer  for  all 
nations."  "  Peter  and  John  went  up  into 
the  temple  to  pray,"  Acts  3  :  1.  The 
third  and  ninth  hours — that  is,  9  A.  M. 
and  3  P.  M.  of  our  time — were  hours  of 
prayer  in  connection  with  the  morning 
and  evening  sacrifice  and  the  burning 
of  incense.  A  Pharisee.  One  of  the 
two  principal  sects  of  the  Jews  at  that 
time.  They  both  originated  about  one 
hundred  and  fifty  years  before  Christ. 
The  Pharisees  were  noted  for  their  rigid 
observance  of  the  letter  of  the  law  and 
of  their  traditions.  Among  their  lead- 
ing characteristics  were  formality,  os- 
tentation, self-rigliteousness,  and  hypoc- 
risy. A  publican.  The  publicans, 
or  the  collectors  of  revenue  and  taxes 
under  the  Roman  government,  consisted 
of  two  classes.  Tlie  first  were  Roman 
knights,  who  levied  the  revenues  of  a 
large  district ;  the  second  were  subordi- 
nate collectors,  each  of  whom  was  re- 
quired to  pay  a  certain  sum  to  his  supe- 
rior, with  the  privilege  of  raising  as 
much  more  as  he  pleased  for  his  own 
benefit.  This  led  to  extortion  and  op- 
pi-ession.  The  latter  class  were  the 
publicans  of  the  New  Testament.  They 
were  also  under  the  additional  reproach 
of  being  the  instruments  of  a  Gentile  or 
heathen  power  and  a  foreign  despotism. 
Hence  the  very  name  of  publican  was 
expressive  of  a  depraved  and  reckless 
character.  Jews  engaged  in  this  calling 
were  excluded  by  their  occupation  from 
respectable  society,  and  wei'e  naturally 


thrown  into  that  of  wicked  and  disrep- 
utable men.  This  explains  the  force 
of  the  phrase  so  frequently  used  in  the 
Gospels,  "publicans  and  sinners,"  ch. 
7  :  34.  These  two  men  thus  classified 
are  now  presented  individually  by  theii 
acts. 

11.  Stood.  This  is  aot  an  improper 
posture  in  prayer.  At  the  dedication  of 
the  temple  Solomon  stood  and  also  knelt, 
1  Kings  8  :  22,  54.  Our  Lord  sanctions 
standing  (Mark  11  :  25),  and  there  are 
examples  of  kneeling.  Acts  9  :  40 ;  20  . 
36 ;  21  :  5.  Sitting  upright  is  nowhere 
authorized.  Thus  with  himself. 
Some  think  this  means  that  he  pi-ayed 
only  mentally,  but  this  would  scarcely 
furnish  the  illustration  intended.  The 
literal  order  of  the  original  is  "the 
Pharisee  standing  by  himself  prayed 
these  things."  I  thank  thee.  So  far 
the  words  are  right.  Thanksgiving  is 
an  important  part  of  our  communica- 
tions with  God.  That  I  am  not  a§ 
other  men.  If  in  deep  humility  he 
had  owned  God's  distinguishing  mercy 
toward  him,  and  had  ascribed  all  to  the 
grace  of  God,  the  utterance  might  be 
permitted;  but  when  the  next  words 
reveal  his  liaughty,  self-suflicient,  abom- 
inable ijride,  and  his  mean  allusion  to 
the  man  who  was  professing  to  engage 
in  the  same  worship  with  himself,  we 
realize  that  his  boastful  sacrifice  was 
abomination  to  the  Lord.  In  his  intense 
selfishness  he  separates  himself  accord- 
ing to  the  meaning  of  his  name,  Phar- 
isee, and  he  lifts  his  head  above  all  oth- 
ers. He  makes  but  two  classes  in  the 
matter  of  merit;  all  men  are  on  cue 
side,  he  on  the  other.  He  specifies  va- 
rious characters  and  separates  himself 
from  them.  Extortioners.  I  never 
compel  more  than  is  ray  due.  Unjust, 
adulterers.  I  never  transgress,  I  live 
a  pure  life.  And  then,  as  if  his  heart 
bounded  at  the  illustration  furnished 
for  a  contrast  in  the  poor  penitent  whom 
he  saw  in  the  distance,  he  adds,  or  even 
as  this  publican.  There  is  no  evi- 
dence that  he  knew  anything  alwut  the 


A.  D.  30. 


LUKE  XVIII. 


403 


Job  42.  6  ;  Ps.  4C 
12. 


13  of  all  that  I  possess.  And  the  publi  ;an,  'standing 
afar  off,  would  not  lift  up  so  much  as  his  eyes  unto 
heaven,  "but  smote  upon  his  breast,  saying,  "God  be   'p'^^-fVI'se'is 

14  merciful  to  me  a  sinner !     I  tell  you,  this  man  went  '   ^-^  •  '■  > 
down  to  his  house  "*  justified  ra^Aer  than  the  other:   *  Ro.  3.  20-26 ;  5. 9 


man,  except  that  he  was  a  publican ;  he 
had  no  right  to  impute  to  him  special 
Bin  because  of  his  employment.  The 
charity  that  thinketh  no  evil  wouM 
have  avoided  such  imputation.  The 
language,  when  probed,  reveals  an  ex- 
pression of  impudent  contempt.  Infat- 
uated with  a  sense  of  his  own  import- 
ance, he  asks  God  to  notice  the  wortli- 
lessness  of  the  man  who  stood  at  the 
other  extreme  of  character.  Next  he 
boasts  of  his  positive  good  qualities. 

12.  Fast  twice  in  the  week.  The 
only  fast  positively  enjoined  was  on  the 
day  of  expiation,  the  tenth  day  of  the 
second  month,  Lev.  23  :  27.  There  are, 
however,  instances  of  fasting  on  other 
occasions.  See  Ezra  8  :  21 ;  Dan.  10  :  3 ; 
Acts  13  :  3.  The  Jewish  fasts  in  Christ's 
time  were  on  the  second  and  fifth  days 
of  the  week,  Monday  and  Thursday. 
In  Isaiah's  day  fasting  was  greatly 
abused  (Isa.  58  :  3-5) ;  and  when  the 
parable  was  uttered,  the  service  had  for 
the  most  part  degenerated  into  a  de- 
praved "  voluntary  humility,"  so  that 
Jesus  cautioned  his  disciples  to  avoid 
in  fasting  the  appearance  the  hypocrites 
assumed,  disfiguring  their  countenances 
that  they  might  appear  to  men  to  fast. 
The  Pharisees  boasted  of  their  frequent 
fastings  as  evidences  of  their  peculiar 
holiness.  Tithes  of  all.  A  tithe  is 
a  tentli  part.  Refer  to  Num.  18  :  21 ; 
Lev.  27  :  30-32.  For  an  example  of 
Pharisaic  strictness  see  Matt.  23  :  23. 
This  man  seems  to  have  been  of  the 
class  there  mentioned.  Possess  means 
rather  acquire.  Not  tithes  of  all  I  have, 
but  of  my  increase — profits.  This  utter- 
ance completes  his  profession  of  neg- 
ative and  positive  goodness. 

13.  Here  is  the  other  part  of  the  pic- 
ture. Standing  afar  off.  There  is 
a  distinction  in  the  words  indicating  the 
posture  of  the  two  men  that  does  not 
appear  in  our  translation.  The  word 
"  stood,"  as  applied  to  the  Pharisee, 
contains  the  idea  of  being  put  in  posi- 
tion (o-Taflet^),  while  the  standing  (eo-rw?) 
of  the  publican  was  the  mere  transient 
remaining.   Would  not  lift  so  much 


as  his  eyes  toward  heaven.    Con 

scions  of  guilt,  he  cast  his  eyes  down- 
ward, as  is  natural  for  those  who  have 
similar  feelings,  Ps.  40  :  12  ;  Ezra  9:6; 
Dan.  9  :  7.  Smote  upon  his  breast,* 
an  action  which  denotes  great  grief,  vi- 
olent trouble  within  the  breast,  Nah.  2  : 
7 :  Luke  23  :  48.  The  many  pungent 
sorrows  of  that  soul  cannot  be  repress- 
ed, and  in  addition  to  the  gesture  there 
burst  forth  the  words,  God  be  mer- 
ciful, be  propitiated,  to  me  {the)  sin- 
ner, a  full,  explicit  confession  and  an 
anxious  cry  for  mercy.  He  not  only 
makes  the  general  confession,  but  sin- 
gles himself  out  as  the  sinner.  The 
Greek  article  does  not  appear  in  our 
translation.  Note  the  importance  of  a 
little  word.  "  The  "  shows  the  personal 
individual  application,  as  though  he 
said,  "Ijord,  all  men  are  sinners,  and  I 
as  a  man  am  in  the  common  condemna- 
tion, but  my  thoughts  just  now  are  di- 
rected to  myself.  I  am  the  sinner."  His 
is  the  feeling  uttered  by  Job :  "  Behold 
I  am  vile;  what  shall  I  answer  thee? 
I  will  lay  my  hand  on  my  mouth.  I 
abhor  myself,  and  repent  in  dust  and 
ashes."  The  Pharisee  was  blind,  the 
publican  saw  himself  as  lost.  The  be 
merciful  is  not  the  usual  cry  for  mercy 
merely.  It  belongs  to  the  family  of 
words  used  in  connection  with  the  shed- 
ding of  substitutionary  blood,  and  con- 
tains, therefore,  the  idea  of  mercy 
through  atonement.  The  petitioner  rec- 
ognizes God's  plan  of  pardon  through 
the  slain  sacrifice. 

14.  I  tell  you,  emphatic  words 
equivalent  to,  Give  heed  to  what  I  am 
about  to  say.  This  man  went  down 
.  .  .  justified  rather  than  the 
other.  The  word  rather  is  to  be  ex- 
plained by  such  passages  as  Eph.  4  : 
28;  5  :  4,  11;  Heb.  11  :  25,  where  the 
word  excludes  comparison  and  includes 
contrast.  The  Pharisee  was  iK»t  at  all 
justified.  He  offered  no  petition,  indi- 
cated no  sense  of  need.  He  said,  in  ef- 
fect, "  I  am  holier  than  thou."  He  stum- 
bled through  his  own  blindness.  The 
other  felt  and  confessed  his  sins ;    he 


104 


LUKE  XVIIT. 


A.  D.  30 


•for  every  one  that  exalteth  himself  shall  be  abased; 
and  he  that  humbleth  himself  shall  be  exalted. 


'ch.  14.  11. 


Jesus  blesses  little  children, 

15  'And  they  brought  unto  him  also  infants,  that  he  'Mt.i9.  i3-i5;Mk. 
would  touch  them:  but  when  his  disciples  saw  it,  they  '^  ~   ' 

16  rebuked  them.     But  Jesus  called  them  uiito  him,  and 

said,  Suffer  little  children  to  come  unto  me,  and  for-  ^  j  ^^^  ^^  2Q-  \ 

bid  them  not:  for  ^ of  such  is  the  kingdom  of  God.  Pet.  i.  2.'      ' 


found  that  God  was  faithful  and  just  to 
forgive  liim  and  cleanse  him  from  all 
nurigliteousness.  To  him  belonged  the 
promise,  "  To  this  man  will  I  look,  even 
to  him  who  is  poor  and  of  a  contrite 
Bpirit,  and  trembleth  at  my  word,"  Isa. 
66  :  2. 

Jesus  states  the  principle  by  which 
exaltation  or  abasement  is  ensured. 
Exalteth  himself,  like  the  Pharisees. 
Shall  be  abased,  by  the  divine  con- 
demnation. Humbleth  himelf,  be- 
fore God  and  as  a  servant  of  his  breth- 
ren. Exalted,  by  the  divine  favor 
and  the  honor  that  comes  from  God. 
Somewhat  similar  to  this  is  Ezek.  21  : 
26,  "  Exalt  him  that  is  low  and  abase 
him  that  is  high,"  and  the  rabbinical 
sentiment,  "  My  abasement  is  my  exal- 
tation, and  my  exaltation  ray  abase- 
ment." The  maxim  which  Jesus  an- 
nounced on  this  and  several  other  oc- 
casions (chap.  14  :  11 ;  18  :  14)  is,  how- 
ever, superior  to  all  similar  ones  as  a 
universal  principle  of  God's  govern- 
ment, and  as  embracing  man's  agency 
in  his  exaltation  or  abasement:  "  Shall 
exalt  himself;  shall  humble  himself," 
Prov.  16  :  18. 

15-17.  Little  Children  brought 
ro  JESU.S,  Matt.  19  :  13-15;  Mark  10  : 
13-16.     Mark's  account  is  the  fullest. 

15.  Infants.  Matthew  has  little 
children  ;  Mark,  young  children.  The 
same  word  in  the  original,  but  the  word 
whicn  Luke  here  uses  means  a  babe, 
an  infant.  It  is  used  chap.  2  :  12,  16 ; 
Acts  7  :  19;  2  Tim.  3  :  15 ;  I  Pet.  2  :  2. 
They  were  evidently  little  children  of 
tender  age.  They  brought,  bore,  them 
in  their  arms  or  led  them.  The  verb 
in  the  original  may  be  applied  to  either 
mode  of  bringing  them.  Who  brought 
them  we  are  not  told  ;  probably  the 
fathers  and  mothers  or  those  who  had 
charge  of  them.  Jesus  may  have  been 
about  to  depart  f -om  the  place  where 


he  was,  and  hence  the  parents  may 
have  sought  his  blessing  on  their  chil- 
dren before  he  left. 

That  he  would  touch  them. 
Luke  and  also  Mark  appear  thus  to 
bring  out  the  modest  form  of  their  re- 
quest. Matthew  states  the  full  meaning, 
"  that  he  should  put  his  hands  on  them 
and  pray."  The  object  of  their  bring- 
ing them  was  that  he  might  bless  them, 
or  invoke  the  blessing  of  God  upon 
them.  Thus  Jacob  put  his  hands  upon 
the  two  sons  of  Joseph  and  blessed 
them,  Gen.  48  :  14.  It  seems  to  have 
been  common  among  the  Jews  to  pu 
their  hands  on  persons  when  they 
prayed  for  them.  Compare  Mark  5 :  23  : 
Luke  4  :  40.  It  was  also  customary 
with  the  Jews  for  the  greater  to  bless 
the  less,  Heb.  7  :  7.  illis  disciples 
rebuked  them.  They  probably  felt 
that  the  various  duties  of  Jesus  were 
too  urgent  for  him  to  turn  aside  to  bless 
little  children.  They  may  have  been 
very  much  engaged  in  their  conversa- 
tion with  Jesus,  and  did  not  wish  to  be 
interrupted,  feeling  that  it  was  more 
important  that  they  be  instructed  than 
that  parents  and  friends  be  gratified  in 
having  their  children  blessed.  They 
seem  also  to  have  thought  it  unsuitable 
for  little  children  to  be  brought  to  Je- 
sus either  at  this  time  or  for  this  pur- 
pose, and  hence  the  reply  of  Jesus, 
Suffer  little  children,  etc.  How  chill- 
ing the  rebuke  of  these  disciples  to 
fond  parents  who  had  doubtless  been 
greatly  moved  and  drawn  by  the  wise 
and  tender  words  of  Jesus  !  But  they 
were  doomed  only  to  temporary  disap- 
pointment. Mark  says  he  was  much 
displeased  at  what  the  disciples  had 
done. 

16.  Jesus  calls  them  and  says,  Suffer 
little  children.  Jesus  was  pleased  tc 
have  them  come  to  him.  He  gives  the 
reason,  for  of  such  is  the  kingdom 


A.  D.  30. 


LUKE  XVIII. 


105 


17  "Verily,  I  say  unto  you,  Whosoever  shall  not  receive   "Mt  is.  i-t   10| 
the  kingdom  of  God  '  as  a  little  child  shall  in  no  wise   1 1  pct.  i.'  14.' 
enter  therein. 

Question  of  a  rich  rider  ;  our  Lord's  answer  and  discourse 

thereupon. 
IS        And  a  certain  ruler  asked  him,  saying,  Good  Mas- 
19  ter,  what  shall  I  do  to  inherit  eternal  life  ?   And  Jesus 
said  unto  him,  Why  callest  thou  me  good  ?  none  is 


i  Ml  19. 16-30;  Mk 
10.  17-31. 


of  God,  for  to  such  as  these  belongs  the 
kingdom  of  God.  Who  are  meant  by 
such  is  evident  from  Mark  9  :  42,  these 
Utile  ones  that  believe  hi  rue,  those  who 
'aave  a  childlike  spirit,  humble,  teach- 
able, submissive,  and  obedient.  Such, 
indeed,  are  subjects  and  citizens  of  the 
Messiah's  kingdom,  and  entitled  to  its 
blessings  both  for  time  and  eternity. 
Nest  verse  confirms  tliis  symbolical 
reference  of  children  to  the  childlike 
dispositions  of  the  regenerated. 

For  a  discussion  of  the  subject  at 
length  see  notes  on  the  parallel  pas- 
sage in  Mark. 

17.  What  Jesus  has  stated  concerning 
the  little  ones  leads  him  to  present  an 
important  and  closely-connected  truth. 
A  person  cannot  belong  to  the  kingdom 
of  God  without  entering  it,  and  he  can- 
not enter  it  without  a  child-like  spirit. 
This  solemn  truth  he  introduces  with 
the  authoritative  expression,  Verily  I 
say  unto  you,  .  .  .  shall  not  re- 
ceive the  kingdom  of  God,  in 
their  hearts  (chap.  17  :  21),  shall  not  re- 
ceive Christ  and  the  gospel  (ch.  1  :  15), 
as  a  little  child,  with  the  humility, 
simplicity,  and  confidence  of  a  little 
child.  He  shall  in  no  wise  enter 
therein,  and  hence  he  cannot  be  saved. 
We  can  only  enter  by  receiving  Christ, 
the  King,  his  laws,  etc.,  in  a  proper 
spirit.  Thus  this  verse  shows  that  the 
meek,  humble,  and  childlike  disposi- 
tion implied  in  the  preceding  verse  is 
necessary  to  discipleship. 

18-30.  The  Rich  Young  Ruler. 
DrscouKSE  ON  Riches  and  Forsak- 
ing ALL  FOR  Christ's  Sake.  One 
thing  lacking.  This  seems  to  have  oc- 
curred soon  after  Christ's  blessing  the 
little  children,  Matt.  19  :  16-30 ;  Mark 
10  :  17-31.  Mark  is  the  fullest  and 
most  vivid.  Luke  is  the  briefest.  Mat- 
thew (19  :  28),  however,  records  a  prom- 
ise to  the  twelve  not  found  in  the  other 
evangelists. 


Mark  says  when  he  had  gone  forth 
into  the  way  from  the  house  where  he 
had  stopped,  and  where  he  taught  hij 
disciples  and  blessed  the  little  cliildrea 
on  his  journey  toward  Jerusalem.  This 
definite  connection  is  preserved  only  by 
Mark,  Matthew  and  Luke  agreeing 
with  him  in  the  order  of  events. 

IS.  A  certain  ruler,  a  man  distin- 
guished from  the  people,  not  only  by 
his  eager  and  earnest  coming  to  Jesus, 
but  also  by  his  rank.  He  was  a  ruler, 
probably  of  some  neighboring  syna- 
gogue. Matthew  ( 19  :  20)  speaks  of  him 
as  a  young  man,  probably  between  twen- 
ty and  forty.  He  did  not  come,  like 
many  others,  "  tempting  him"  (Mark  10  : 
2),  but  with  reverence  and  desires  to  be 
taught.  He  was  honest,  but  self-right- 
eous. Mark  alone  states  the  fact  that 
he  came  running  and  kneeled  to  him. 

Good  Master,  teacher.  A  teacher 
indeed  like  himself,  but  one  of  superior 
and  eminent  virtues.  What  shall  I 
do,  etc.,  a  question  which  a  convicted 
sinner  might  have  asked,  as  those  did 
upon  the  day  of  Pentecost  (Acts  2  :  37), 
but  which  here  meant.  What  work  of 
merit  (Matthew  says  "good  thing") 
must  I  do  in  order  that  I  may  attain  to 
that  goodness  which  ensures  eternal 
life?  Inherit,  possess  by  right,  have 
for  my  portion.  Eternal  life,  an  un- 
ending blessed  existence,  everlasting 
happiness. 

19.  Jesus  first  replies  regarding  the 
epithet  "  Good."  He  reminds  him  that 
absolute  goodness  belongs  not  to  man, 
but  to  God.  The  reply  was  adapted,  on 
the  one  hand,  to  correct  the  false  notion 
of  the  young  man,  who  was  expecting 
to  arrive  at  absolute  and  meritorious 
goodness,  and  on  the  other  to  point 
him  to  God  as  the  only  source  of  good- 
ness to  man.  Why  callest  thou  me 
good?  since  you  regard  me  as  only 
a  virtuous  man,  an  eminent  rabbi  or 
teacher.    None  is  good,  save  one, 


toe 


LUKE  XVIII. 


A.  D.  30. 


20  good,  save  one,  that  is,  God.  Thou  kaowest  the  com- 
mandments, *  Do  not  commit  adultery,  Do  not  kill. 
Do  not  steal,  Do  not  bear  false  witness,  '  Honor  thy 

21  father  and  thy  mother.  And  he  said, "  All  these  have 
I  kept  from  my  youth  up. 

22  Now  when  Jesus  heard  these  things,  he  said  unto 
him,  Yet  lackest  thou  one  thing:  "sell  all  that  thou 
hast,  and  distribute  unto  the  poor,  and  thou  shalt  have 


kEx.  20.  12,  16 
Deu.  5.  16-20 
Ro.  13.  9. 

>  Eph.  6.  2 ;  Col.  3, 
20. 

■»  Phil.  3.  6. 

»Mt.  6.  19,  20;  19. 
21 ;  1  Tim.  6.  19. 


that  is,  God.  God  only  is  absolutely 
good.  "  For  thou  only  art  holy,"  Eev. 
15  :  4.  Jesus  thus  makes  no  reference 
to  his  own  divinity,  but  he  shows  the 
young  man  how  vain  his  thought  of 
doing  an  absolutely  good  thing.  It  was 
the  first  blow  to  his  self-righteousness. 

20.  He  then  proceeds  to  the  second 
part  of  his  answer,  and  attends  to  the 
great  end  which  the  young  man  wishes 
to  attain — namely,  eternal  life.  Thou 
kuowest  the  commandments, 
since  he  was  a  Jew,  and  a  ruler  prob- 
ably of  a  synagogue  and  instructed  in 
the  Scriptures.  As  if  Jesus  had  said, 
"Why  ask,  What  shall  I  dof  Why 
come  to  me?  Thou  knowest  what  God 
has  already  commanded.  Jesus  thus 
directs  his  attention  first  to  the  com- 
mandments, which  pointed  out  the  way 
of  holiness,  which  is  the  way  of  God. 
Similarly  he  had  answered  the  young 
lawyer  in  regard  to  the  law,  "  This  do 
and  thou  shalt  live,"  ch.  10  :  28.  The 
law  was  indeed  intended  to  give  life  to 
all  who  should  perfectly  obey  it,  John 
12  :  50;  Eom.  7  :  10.  It  was  fitted  to 
Adam  in  his  state  of  innocence  and  to 
holy  beings.  And  in  our  present  fallen 
condition  it  is  fitted  to  show  men  that 
they  are  sinners,  Rom.  7  :  7-9.  As  a 
wise  Physician,  Jesus  would  first  make 
this  young  man  feel  that  he  was  sick, 
and  hence  he  preaches  to  him  the  law. 
If  he  had  come  a  sin-sick  soul,  he  would 
have  proclaimed  to  liim  the  gospel,  Matt. 
11  :  28-30.  Jesus  quotes  as  specimens 
the  second  table  of  the  decalogue,  the 
duties  between  man  and  man,  because 
•ihese  are  the  more  easily  understood 
and  the  more  easily  tested.  The  young 
man  may  also  have  laid  less  stress  on 
these  than  the  other  commandments, 
and  may  have  been  remarkably  defi- 
cient in  honor  to  his  parents  and  in 
love  to  his  neighbor  (Mark  7  :  9-13 ;  ch. 
10  :  30-35) ;  and  then,  if  he  was  wanting 
in  performing  his  duty  toward   men, 


surely  he  was    lacking  in  his  duties 
toward  God,  1  John  4  :  20. 

The  commandments  are  not  given  in 
their  order,  but  the  seventh  first,  then 
the  sixth,  then  the  eighth,  ninth,  and 
last  of  all  the  fifth.  Matthew  gives  the 
sixth  first,  and  then  the  seventh,  but 
Mark  the  same  as  Luke.  The  fifth  is 
placed  last,  very  probably  because  it  is 
a  positive  command.  Matthew  also 
adds,  "Thou  shalt  love  thy  neighbor 
as  thyself,"  a  positive  summary  of  the 
second  table.  Mark  alone  adds.  De- 
fraud not,  by  covetousness  or  any 
dishonest  act,  which  appears  to  be  a 
brief  summary  of  the  tenth  command- 
ment, Ex.  20  :  17. 

21.  All  these  have  I  kept.  Ex- 
ternally, in  outward  appearance,  he  had 
observed  them,  but  he  had  no  insight 
into  the  spiritual  nature  of  the  law  as 
exhibited  in  the  sermon  on  the  mount, 
or  he  would  not  have  thus  spoken. 
From  my  youth  up.  These  words 
are  not  given  by  Matthew,  but  by  Luke 
and  Mark,  according  to  the  highest  crit- 
ical authorities.  As  he  was  still  young, 
he  must  refer  back  to  his  early  youth, 
his  childhood.  But  though  he  was  self- 
righteous,  he  felt  a  sense  of  need.  All 
his  strict  external  observances  did  not 
give  him  peace  of  mind.  He  therefore, 
Matthew  says  (19  :  20),  also  inquired, 
"What  lack  I  yet?"  He  was,  like 
Saul  of  Tarsus,  sincere,  earnest,  cir- 
cumspect, but  intensely  self-righteous, 
Phil.  3  :  4-6.  Mark  tells  us  that  Jesus, 
beholding  him,  loved  him. 

22.  Lackest  thou  one  thing.  If 
thou  desirest  to  have  moral  complete- 
ness and  lack  nothing,  if  you  would 
"be  perfect,  entire,  wanting  in  noth- 
ing," James  1  :  4.  See  on  Matt.  5  :  48. 
Sell  all  that  thou  hast.  Jesus  shows 
by  this  single  command  the  weak  point 
in  the  young  man's  character  and  a 
fatal  lack  in  his  righteousness.  He 
places  before  him  a  perfect  .standard; 


A.  D  30. 


LUKE  XVIII. 


407 


23  treasure  in  heaven :  and  come,  follow  me.  And  when 
he  heard  this,  he  was  very  sorrowful :  for  he  was  very- 
rich. 

24  And  when  Jesus  saw  that  he  was  very  sorrowful,  he 
said,  "How  hardly  shall  they  that  have  riches  enter  'Pro.  ii.  28;  Mt 

25  into  the  kingdom  oi  God !  Jb  or  it  is  easier  for  a 
camel  to  go  through  a  needle's  eye,  than  for  a  rich 

26  man  to  enter  into  the  kingdom  of  God.     And  they 


19.  23;  Mk.   10 
23 ;  1  John  2. 15 


but  not  such  as  he  desired.  He  wished 
to  do  those  performances  and  observ- 
ances which  accorded  with  his  proud 
and  self-righteous  spirit.  Jesus  places 
before  him  self-renunciation,  a  life  of 
self-denial,  and  discipleship  of  the  de- 
spised Nazarene.  Thus  we  must  under- 
stand the  command,  for  merely  sell- 
ing his  earthly  possessions  would  not 
constitute  perfection  or  the  complete 
circle  of  moral  obligation.  The  selling 
all  chat  he  had  was  but  a  type  of  giving 
up  all  for  Christ.  In  his  case  it  was 
made  the  test  of  love  to  God  and  of  the 
value  he  put  on  etei'nal  life.  In  the 
spirit  of  love  to  God  and  man  he  was 
to  distribute  to  the  poor,  come,  and 
follow  Jesus.  Mark  adds,  "  Take  up  the 
cross."  The  young  man,  in  professing 
to  keep  the  commandments,  professed 
to  love  God  supremely ;  yet  Jesus  shows 
him  that  he  loved  his  possessions  more 
than  God,  that  he  valued  them  above 
eternal  life,  and  that  he  would  break 
any  or  all  of  the  commandments  of  God 
rather  than  part  with  them.  They  were 
in  his  case  his  idol,  and  therefore  they 
must  be  sacrificed. 

The  spirit  of  this  command  is  requir- 
ed of  every  disciple,  ch.  14  :  33.  Jesus 
requires  a  full  surrender  of  soul,  body, 
talents,  influence,  property.  He  does 
not  require  us  to  sell  our  possessions, 
impoverish  ourselves,  and  thus  unsettle 
the  social  system,  but  he  does  require 
us  as  his  stewards  to  use  the  world  as 
not  abusing  it,  and  to  give  freely  as  we 
have  the  ability,  ch.  12  :  33 ;  1  Tim.  6  : 
17,  19.  Treasure  in  heaven.  In 
place  of  thy  treasures  on  earth,  Matt.  6  : 
19,  20. 

23.  Jesus  had  taken  the  young  man  at 
his  word  and  pointed  him  to  a  perfect 
standard,  and  lay  it  showed  him  that, 
however  moral  and  amiable  he  had 
been,  he  was  lacking  in  the  ground 
principles  of  righteousness.  He  heard 
this,  the  saying  of  Jesus,  felt  its  force, 
but  the  requirement  was  too  hard  for 


him.  He  had  great  possessions,  and  his 
love  for  them  was  inordinate.  He  there- 
fore was  very  sorrowful :  for  he 
was  very  rich.  He  has  a  struggle, 
but  he  cannot  give  up  the  world.  Thus 
his  sorrow  showed  that  Jesus  had  struck 
at  the  idol  which  stood  in  the  place  of 
God,  and  which  must  be  renounced  and 
forsaken  or  salvation  could  not  be  at- 
tained. 

24.  How  hardly,  etc.  With  what 
difficulty  shall  a  rich  man  become  the 
subject  and  attain  the  blessings  and 
honors  of  the  new  dispensation  here 
and  hereafter  !  With  what  difficulty 
shall  he  be  saved  ! 

25.  Easier  for  a  camel,  etc.  The 
passage  is  in  harmony  with  the  Oriental 
modes  of  conception  and  proverbial  lan- 
guage. Compare  also  Jer.  13  :  23.  It 
is  a  strong  hyperbolical  proverb,  ex- 
pressing the  greatest  conceivable  diffi- 
culties, the  greatest  human  impos- 
sibility of  a  rich  man  entering  Christ's 
kingdom.  The  following,  from  Dr. 
Fish's  Bible  Lands  Illustrated  (pp.  165, 
166),  is  a  forcible  statement  of  a  view 
which  has  able  advocates :  "  The  Jaffa 
gate  is  close  to  the  castle  of  David,  i 
found  in  it  an  illustration  of  Matt.  19  ; 
24  as  to  a  rich  man  going  through 
'  the  eye  of  a  needle.'  There  is  here  a 
small  gate  in  the  large  one,  bearing  the 
name  needle's  eye.  My  dragoman  in- 
formed me  of  this,  and  said  it  had 
always  been  so  called.  I  afterward 
inquired  of  a  Christian  Jew,  for  thirty 
years  a  resident  in  Jerusalem,  wh.> 
verified  the  statement,  and  farther  sair.i 
that  any  little  gate  like  that  in  a  large 
one,  in  both  Palestine  and  Egypt,  was 
called  a  needle's  eye — a  fact  which  I 
have  since  ascertained  from  other 
sources.  At  uightfall  the  Jaffa  gate, 
like  the  others,  is  shut,  and  laden 
animals  coming  up  must  lie  on  the 
outside.  But  Mr.  Floyd,  my  dragoman, 
stated  that  he  had  often  seen  small 
camels,   for  fear  of  being  run  oflT  by 


408 


LUKE  XVIII. 


A.  D.  3C 


27  that  heard  if  said,  "Who  then  can  be  saved  ?  And  he 
said,  PThe  things  which  are  impossible  with  men  are 
possible  with  God. 

28  'Then  Peter  said,  Lo,  we  have  left  all,  and  fol- 

29  lowed  thee.  And  he  said  unto  them.  Verily  I  say 
unto  you,  ''There  is  no  man  that  hath  left  house,  or 
parents,  or  brethren,  or  wife,  or  children,  for  the  king- 

30  dom  of  God's  sake,  'who  shall  not  receive  manifold 
more  in  this  present  time,  and  in  the  world  to  come 
life  everlasting. 


Pch.1.37;  Jer.  32. 

17;    Zee.    8.    6; 

Mt.  19.  26 ;  2  Cor. 

12.  9. 
qMt.l9.  27-29;  Mk. 

10.  28-30. 
'  Deu.  33.  9. 

"Job  42.  10. 


the  Arsihs,  passed  in  through  this  little 
door,  ifter  their  loads  had  been  removed. 
I  measured  the  opening,  and  found  it 
two  feet  six  inches  wide,  by  about  seven 
feet  in  height.  As  there  is  considerable 
space  in  the  main  gate  below  this  little 
one,  which  the  animal  steps  over,  a 
small-sized  camel,  strijjiied  and  crouch- 
ing, can  squeeze  througli.  So,  while  as 
a  big  rich  man  one  cannot  enter  heaven, 
yet  if  he  will  humble  himself  and  be- 
come as  'a  little  child,'  and  be  stripped 
of  the  world  and  all  self-righteousness, 
he  can  enter." 

26.  They  said  to  one  another,  Who 
then  can  be  saved  ?  An  abrupt 
question  of  strong  surprise.  Quick  as 
thought  the  disciples  generalized  the 
class  of  the  rich,  or  of  those  that  trusted 
in  riches.  They  saw  that  the  desire  and 
love  of  riches  were  so  common  among 
men,  and  also  the  trust  in  them,  both 
of  those  who  had  them  and  those  who 
were  striving  to  obtain  them,  as  to 
seemingly  render  the  Saviour's  declara- 
tion of  almost  universal  application, 
and  they  exclaim,  "  Who  then  can  be 
saved  ?" 

27.  Impossible  with  men,  pos- 
sible with  God.  It  is  a  human  im- 
possibility. It  is  beyond  human  power 
for  any  to  be  saved,  and  especially  those 
who  are  surrounded  with  the  dangers 
and  the  diflSculties  of  wealth.  God  can 
break  the  spirit  of  covetousness,  change 
the  heart,  and  make  the  rich  humble, 
believing,  self-denying,  and  obedient, 
so  that  they  shall  trust  in  God  rather 
than  in  their  possessions,  love  him  su- 
premely, and  consecrating  all  to  his 
service  act  only  as  stewards.  All  things 
are  possible,  thus  including  the  con- 
version and  salvation  of  the  rich  as 
well  as  of  the  poor. 

28.  Peter  speaks  and  says,  We  have 
left    all,  rather  (best  text),  we  left 


our  otvn,  our  property  and  business,  and 
followed  thee  as  personal  attendants, 
Mark  1  :  16-20;  2  :  14.  This  declara- 
tion of  Peter  was  suggested  by  the  com- 
mand of  Jesus  to  the  young  man, 
"Sell  whatsoever  thou  hast,"  etc.  (vcr. 
22),  and  his  discourse  on  the  difficulty 
of  rich  men  attaining  salvation.  We 
are  not  to  regard  it  as  a  boast,  for  that 
would  have  called  forth  a  different 
answer  from  Jesus.  It  seems  to  have 
been  an  anxious  inquiiy  regarding 
themselves,  whether  they  had  com- 
plied with  what  was  required.  They 
had  forsaken  all.  None  of  them  was 
rich,  yet  they  had  broken  many  fond 
ties  and  made  many  great  sacrifices. 
.Tames  and  John,  sons  of  Zebedee,  had 
hired  servants  (Mark  1  :  20);  Matthew 
was  a  man  of  some  property,  ch.  5  : 
29. 

29.  For  slight  variations  in  the  record 
of  this  answer,  see  Matt.  19  :  29  ;  Mark 
10  :  29-31.  The  enumeration  of  various 
family  connections  indicates  that  tho 
self-denial  must  be  complete,  devotion 
to  the  kingdom  must  be  supreme. 
Christ,  his  truth,  and  his  gospel  are 
one. 

30.  Manifold.  In  Mark  it  is  a  hun- 
dredfold. There  is  a  blessing  here  in 
self-denial  for  Christ  and  his  kingdom. 
The  world  to  come,  the  period 
after  death.  Life  everlasting,  ever- 
lasting state  of  holy  and  happy  exist- 
ence. Life  here  means  not  merely 
existence,  but  existence  in  its  right 
relation  to  God  and  truth,  hence  holy 
and  happy  existence.  As  physical  life 
consists  in  a  certain  connection  of  soul 
and  body;  so  spiritual  life,  in  a  certain 
connection  of  the  soul  with  God.  Thus 
the  reward  commences  in  this  world, 
but  has  its  great  realization  in  the  vorld 
to  come. 

31-34.  Jesus  AGAIN  FoRETELi^HiR 


A.  D.  30. 


LUKE  XVIII. 


409 


Jems  a  third  time  foretells  his  sufferings,  death,  and  resur- 
rection. 
31       'Then  he  took  unto  him  the  twelve,  and  said  unto   «Mt.  20. 17-19; Mk. 

-    •     •  -  -  -       '  10.    32-34;    als« 

Mt.  16.  21;  17.  22, 

n  Pa.  22  ;  Is.  ch.  53. 

»ch.  23.  1;  Mt.  27. 
2;  oohn  18.  28; 
Ac.  3.  13. 


them,  Behold,  we  go  up  to  Jerusalem,  and  all  things 
"that  are  written  by  the  prophets  concerning  the  Son 

32  of  man  shall  be  accomplished.  For  ^he  shall  be  de- 
livered unto  the  Gentiles,  and  shall  be  mocked,  and 

33  spitefully  entreated,  and  spitted  on :  and  they  shall 
scourge  him,  and  put  him  to  death :  and  the  third  day 

34  he  shall  rise  again.  "And  they  understood  none  of 
these  things :  and  this  saying  was  hid  from  them, 
neither  knew  they  the  things  which  were  spoken. 

Healing  of  a  blind  man  at  Jericho. 

„^        ,  .      ,  ..  "    "i  ,,     ,  ,  .    ,      »Mt. 20. 29-34; Mk. 

35  'And  it  came  to  pass,  that  as  he  was  come  nigh      lo  46-52 


'ch.  2.  50;  9.  45; 
Mk.  9.  32  ;  John 
10.  6  ;  12.  16. 


Sufferings,  Death,  and  Kesurrec- 
TION,  Matt.  20  :  17-19 ;  Mark  10  :  32- 
34. 

31.  The  twelve.  He  took  them 
apart  from  the  other  followers.  See 
Matt.  20  :  17.  We  go  up.  Jerusalem 
is  about  4000  feet  higher  than  the  Jor- 
dan valley.  All  things  Avritten  iu 
the  prophets.  Peter  tells  us  that 
"  the  Spirit  of  Christ,  luhich  was  in 
them  {the  prophets),  testified  beforehand 
the  sutferings  of  Christ  and  the  glory 
that  should  follow ."    Read  Isa.  ch.  53. 

32.  Delivered.  By  the  treachery 
of  Judas  and  by  the  Sanhedrim.  Gen- 
tiler,  The  Greek  word  for  Gentiles 
literally  means  nations— t]i&t  is,  all 
nations  besides  the  Jews — and  is  very 
nearly  equivalent  to  our  heathen.  It 
here  referred  particularly  to  the  Ro- 
mans, to  Pilate,  and  the  Roman  soldiers, 
ch.  23  :  35,  36.  Mocked,  etc.  See  the 
narrative  of  our  Lord's  trial  and  cruci- 
fixion as  given  in  the  Gospels. 

33.  Scourge,  etc.  For  this  purpose 
they  would  deliver  him  to  the  Gentiles. 
Crucifixion  properly  commenced  with 
scourging,  yet  in  our  Saviour's  case, 
through  the  petulance  of  the  brutal 
soldiery,  he  was  also  mocked.  Shall 
rise  again.  As  on  the  two  former 
announcements  of  his  death,  he  foretells 
his  resurrection.  This  was  a  gleam  of 
light  which  shone  up  beyond  the  inter- 
vening darkness.  Without  his  resur- 
rection his  death  would  have  been  in 
vain,  1  Cor.  15  :  12-18.  His  resurrec- 
tion exhibits  unmistakably  his  divine 
power. 

34.  They  understood    none    of 

35 


these  things.  They  may  have  re- 
garded his  language  as  figurative  of 
great  obstacles  and  difiiculties  in  setting 
up  a  temporal  kingdom.  Or  his  words 
may  have  been  to  them  dark  and  para- 
bolic sayings,  which  they  did  not  at- 
tempt to  understand,  much  less  did  they 
desire  to  understand  in  their  literal 
sense.  See  ch.  9  :  45,  and  even  after 
his  resurrection,  ch.  24  :  16. 

35-43.  Healing  of  the  Blind 
Man,  Mark  10  :  46-52 ;  Matt.  20  :  29- 
33.  Mark  again  is  the  fullest,  but 
Luke  alone  records  the  effect  of  the 
miracle  on  the  people,  ver.  43. 

35.  Jericho  signifies  "  the  fragrant 
place,"  and  was  a  city  of  Benjamin 
(Josh.  18  :  21),  situated  about  eighteen 
miles  north-east  of  Jerusalem  and  seven 
miles  west  of  the  Jordan.  It  was  found- 
ed probably  after  the  destruction  of  So- 
dom, called  "  the  city  of  palm  trees " 
(Deut.  34  :  3),  and  famous  for  its  roses 
and  balsam.  It  was  the  first  city  in 
Canaan  taken  and  destroyed  by  Joshua 
(Josh.  6  :  24-26),  rebuilt  five  hundred 
years  afterward  by  Hiel  (1  Kings  16  : 
34),  and  became  distinguished  for  its 
school  of  the  prophets  and  as  the  resi- 
dence of  Elisha,  2  Kings  2  :  18.  Mean- 
while, a  new  Jericho  appears  to  have 
been  built  on  a  neighboring  site,  Judg, 
3  :  13 ;  2  Sam.  10  :  5 ;  Josephus,  Bell. 
Jud.  iv.  8  :  2,  3.  From  Josephus  and  2 
Kings  2  :  19-22  we  infer  that  the 
ancient  city  stood  near  Elisha's  foun- 
tain, supposed  to  be  the  one  now  named 
Ain-es-Sultan,  the  plain  around  which 
is  now  strewn  with  ancient  ruins  and 
rubbish.     As   he  was   come  nigb 


410 


LUKE  XVIII. 


A.  D.  30. 


unto  Jericho,  a  certain  blind  man  sat  by  the  wayside 

36  begging:  and  hearing  the  multitude  pass  by,  he  asked 

37  what  it  meant.     And  they  told  him,  that  Jesus  of 

38  Nazareth  passeth  by.     And  he  cried,  saying,  Jesus, 

89  y  thou  son  of  David,  have  mercy  on  me  I     And  they   ^  Ro- 1-  8. 
which  went  before  rebuked  him,  that  he  should  hold 
his  peace :  but  he  cried  so  much  the  more,  Thou  Son 
of  David,  have  mercy  on  me  I 


Matthew  says,  "  as  they  were  going 
forth  from  Jericho."  There  are  also 
apparent  fiisagreements  as  to  the  num- 
ber of  the  healed.  But  they  are  only 
apparent,  not  real.  It  is  difficult  to 
harmonize  the  evangelists.  If  we  knew 
the  full  particulars,  all  would  be  plain. 
Some  little  circumstances  not  related 
might  remove  all  apparent  discrej)- 
ancies.  In  our  ignorance  of  the  details 
of  our  Saviour's  visit  at  Jericho  we 
may  present  several  ways  which  the 
learned  have  proposed  for  harmonizing 
Luke  with  Matthew  and  Mark :  1. 
There  was  an  old  and  a  new  Jericho. 
Jesus  may  have  been  leaving  one  and 
approaching  the  other.  The  first  two 
evangelists  may  describe  the  former 
act,  while  Luke  describes  the  latter. 
1.  TThere  may  have  been  two  miracles, 
v>ue  just  before  entering  the  city  aud 
one  as  he  was  leaving  it,  Luke  mention- 
ing the  former  and  Mark  the  latter, 
and  Matthew  describing  both  under  one 
account.  3.  One  of  the  blind  men  may 
have  besought  Jesus  on  his  entering  the 
city,  but  for  some  reason  was  not  an- 
swered ;  but  at  the  departure  of  Jesus, 
on  the  following  morning,  with  a  com- 
panion he  may  have  renewed  the  appeal, 
when  they  both  obtained  a  cure.  4. 
Jesus  may  have  remained  several  days 
at  Jericho,  during  which  time  he  would 
perhaps  visit  points  of  interest  in  the 
vicinity.  Compare  Mark's  language, 
"  They  came  to  Jericho."  The  miracle, 
therefore,  might  have  been  performed, 
not  when  he  was  finally  leaving  Jericho, 
but  when  he  was  occasionally  going  out 
of  Jericho  and  returning  to  it.  5.  The 
Greek  verb  in  Luke  rendered  to  come 
nigh  may  signify  to  be  near.  See  Sep- 
tuagint,  1  Kings  21  :  2;  Deut.  21  :  3; 
Jer.  23  :  23 ;  Ruth  2  :  20 ;  2  Sam.  19  : 
42.  Thus  the  language  of  Luke  may 
mean  while  he  was  yet  near  the  city, 
including  the  idea  expressed  by  Mat- 
thew and  Mark.    No  on  e  need  stumble 


when  we  can  conceive  of  so  many  ex- 
planations. The  second  and  fifth  are 
the  least  satisfactorj'.  The  first  is 
preferable.  See  Clark's  Harmony,  g 
135.  A  certain  blind  man.  Mat- 
thew's tu'o  men  include  the  one  here 
mentioned.  His  name  was  Bartimeus. 
See  Mark  10  :  46.  By  the  wayside. 
Probably  the  road  leading  to  Jerusalem. 
Begging.  Probably  his  blindness  ac- 
counted for  his  poverty. 

36.  And  hearing.  It  was  a  blessing 
that  he  retained  that  faculty.  The 
multitude.  Jericho  would  be  full  of 
people  who  were  going  up  to  Jerusalem 
to  attend  the  feast  of  the  passover.  The 
number  would  be  greatly  increased  by 
those  coming  from  Galilee  by  the  way 
of  Perea  to  avoid  passing  through  Sa- 
maria. 

37.  Jesus  of  Nazareth,  whose  fame 
as  a  prophet  and  miracle-worker  was 
familiar. 

38.  With  a  loud  voice.  He  is 
intensely  anxious  and  earnest.  Son  of 
David.  Descendant  and  sticcessor  of 
David  on  the  throne  of  Israel.  The 
angel  of  the  Lord  had  previously  ap- 
l>lied  the  title  to  Joseph,  Mt.  1  :  20.  It 
seems  to  have  been  a  popular  designa- 
tion of  the  Messiah  (Matt.  22  :  42),  and 
by  the  use  of  it  the  blind  men  acknow- 
ledged the  Messiahship  of  Jesus.  Our 
Lord  did  not  employ  this  title  in  speak- 
ing of  himself,  doubtless  because  it 
would  favor  the  idea  of  an  earthly  reiga 
and  kingdom,  and  might  lead  the  people 
to  desire,  as  on  one  occasion  (John  6  : 
15),  to  make  him  king.  The  titles, 
"  the  Son  of  man,"  "  the  Son  of  God," 
were  of  deeper  significance  and  less 
liable  to  be  perverted.  Have  mercy. 
Have  pity,  show  compassion. 

39.  Re'buked  him.  Tliey  did  not 
wish  to  be  disturbed  and  interrupted  in 
the  journey.  He  cried  so  much  the 
more.  The  rebuke  of  the  multitude 
only  aroused  his    earnestness,  for  h« 


A.  D.  30. 


LUKE  xviri. 


411 


40  And  Jesus  stood,  and  commanded  him  to  be  brought 
unto  him :  and  when  he  was  come  near,  he  asked  him, 

41  saying,  What  wilt  thou  that  I  shall  do  unto  thee? 

42  And  he  said.  Lord,  that  I  may  receive  my  sight.     And 

Jesus  said  unto  him.  Receive  thy  sight:  'thy  faith   'ch.  17. 19. 

43  hath  saved  thee.     And  immediately  he  received  his 

sight,  and  followed  him, "glorifying  God:  and  all  the   "ch.  5.  26;  Ac.  4. 
people,  when  they  saw  it,  gave  praise  unto  God.  ^^  '•  ^^'  ^^^ 


believed  that  Jesus  would  be  willing  to 
heal  him.  It  was  a  trial  of  his  faith. 
He  saw  the  difficulties  of  his  situation, 
and  faith  in  the  ability  and  willingness 
of  Jesus  to  open  his  eyes  excited  him  to 
surmount  every  barrier,  and  to  cry 
"  Have  mercy  on  me,"  etc.  A  good 
illustration  of  the  sinner  awake  to  his 
necessity  and  seeking  from  Jesus  the 
salvation  of  his  soul. 

40.  Jesus  stood  still.  He  recog- 
nized the  title,  and  stopjjed  to  hear 
further  particulars  of  the  request. 

41.  What  wilt  thou  ?  A  direct 
question,  responded  to  by  a  specific 
answer. 

42.  Receive  thy  sight.  Matthew 
prefixed,  JTe  had  compassion.  Thy 
faith,  etc.  For  other  instances  of  this 
sentiment  see  ch.  7  :  50 ;  8  :  48 ;  17  :  19 ; 
Matt.  9  :  29. 

43.  Immediately.  Forthwith  at 
the  word  and  the  touch.  Matt.  20  :  34. 
Followed  him.  Mark  adds,  "glorify- 
ing God."  The  cured  man  wishes  to  be 
with  Jesus,  and  mingles  in  the  joyous 
procession  that  is  attending  him  toward 
Jerusalem.  The  effect  of  the  miracle 
upon  the  people  was  that  they  gave 
praise  unto  God. 


Eemarks. 

1.  The  duty  and  privilege  of  earnest 
prayer  set  before  us  in  this  parable  is 
emphatically  enforced  in  the  life  of 
our  great  Exemplar.  Search  out  the 
various  passages  in  the  Gospels  that  re- 
veal to  us  Jesus  in  prayer.  Then  read 
Heb.  5  .;  7,  8. 

2.  Wicked  men  sometimes  do  com- 
mendable things  from  tlie  force  of  cir- 
cumstances. The  .judge  avenged  the 
widow  from  selfish  motives.  VVe  must 
do  good,  not  because  it  is  profitable,  but 
because  U  is  right. 

3.  There  is  not  a  personal  comparison 


here  between  God  and  the  unjust  judge. 
The  power  of  importunity  is  the  point 
to  be  illustrated,  and  we  learn  that  a 
benefit  done  by  man,  though  he  is 
selfish,  is  a  faint  illustration  in  some 
respect  of  what  God  will  do  for  his  peo- 
ple because  of  his  relation  to  them.  See 
ch.  11  :  5-13. 

4.  AVe  must  persistently  pray  for  de- 
liverance from  our  adversary  who  seeks 
our  destruction. 

5.  Faith  is  an  element  in  every  suc- 
cessful prayer,  John  16  :  23,  24. 

6.  Do  I  feel  my  need  of  help  ?  Do  I 
watch  and  pray  ?  Does  my  faith  fasten 
upon  the  promises,  and  am  I  determined 
to  bring  my  tithes  and  offerings  to  God 
and  prove  him  if  he  will  not  bless  me 
richly?  ch.  12  :  35-40;  21  :  36;  Matt. 
15  :  25 ;  John  16  :  24;  Mai.  3  :  10. 

7.  Though  the  temple  is  demolished 
and  all  places  are  sacred  to  the  believer, 
the  institution  of  public  worship  is  in 
force  and  should  not  be  neglected,  Acts 
10  :  33 ;  Heb.  10  :  25. 

8.  We  must  "do  good  to  all  as  we 
have  opportunity,"  but  must  never  for- 
get that  "  by  the  deeds  of  the  law  there 
shall  no  flesh  be  justified  in  his  sight," 
Matt.  0  :  20 ;  Luke  17  :  10 ;  Rom.  3  :  24 ; 
Tit.  3:5. 

9.  Ostentation  in  religious  exercises 
is  displeasing  to  God ;  a  boastful  prayer 
is  abomination,  Ps.  5  :  7 ;  29  :  2 ;  Eccl. 
5  :  1,  2;  Heb.  12  :  28. 

10.  Giving  for  the  extension  of  God's 
kingdom  should  be  diligently  cultivated 
(Ex.  25  :  2 ;  Acts  11 :  29 ;  1  Cor.  16  :  2) ; 
but  it  should  be  done  cheerfully,  as  a 
duty  performed  by  God's  steward,  and 
not  with  motives  of  ambition  or  hope 
of  reward.  Matt.  10  :  8;  Rom.  12-8;  2 
Cor.  8  :  9-12. 

11.  The  publican's  posture  becomes 
us  all.  We  have  all  sinned,  Isa.  64 : 
6,7. 

12.  The  publican's  intense  sense  of 
personal  sinfulness  should  be  ours,  Ps. 


412 


LUKE  XIX. 


A.  D  30 


69  :  5  ;  90  :  8.    Paul  calls  himself  "  chief 
of  sinners." 

13.  Ever  look  for  mercy  through  the 
atonement  alone,  John  14  :  6 ;  Acts  2  : 
36  ;  4  :  12. 

14.  The  joy  of  justification  is  un- 
speakable, Rom.  5:11;  8:1;  15  :  13 ; 
1  Pet.  1:8. 

15.  Christ's  interest  for  little  cliil- 
dren  should  encourage  us  to  bring 
thera  to  him  in  faith  and  prayer  and 
early  instruction,  vers.  16,  17 ;  Eph. 
6:4. 

16.  Children  should  be  encouraged 
*o  come  to  Jesus,  who  is  displeased 
irith  any  hindrances  put  in  their  way, 
>er.  16;  Dent.  11:19;  1  Sam.  2  :  18 ; 
3  :  10 ;  Ps.  8  :  2 ;  Prov.  8  :  17 ;  Matt. 
21  :  16. 

17.  It  is  common  for  sinners  to  desire 
to  do  some  good  things  to  secure  their 
salvation,  ver.  18 ;  John  6  :  28 ;  Acts  2  : 
37 ;  Rom.  9  :  31,  32. 

18.  God  is  goodness  in  himself  and 
the  author  of  all  good.  Christ,  being 
one  with  the  Father,  is  also  one  with 
him  in  goodness,  ver.  19 ;  1  Sam.  2:2; 
Ps.  36 :  9 ;  34  :  8 ;  John  1 :  16-18 ;  James 
•'  :  17. 

19.  The  law  of  God  is  binding  on  us, 
and  must  either  be  satisfied  in  us  or  in 
Christ.  We  are  condemned  by  the  law 
unless  justified  through  faitli  in  Christ, 
vers.  20-24 ;  Rom.  3:31;  5  :  1 ;  11  :  6 ; 
Gal.  2:16;  Eph.  2:8,9. 

20.  Through  faith  in  Christ  we  ob- 
tain the  assistance  of  the  Holy  Spirit, 
and  obedience  to  God  becomes  our  de- 
light, John  14  :  21 ;  15  :  14 ;  Acts  15:9; 
James  2  :  17,  18;  1  John  3  :  3;  1  Cor. 
6  :  9-11. 

21.  He  who  thinks  he  has  kept  the 
commands  of  God  is  alike  ignorant  of 
himself,  of  God,  and  of  tlie  perfection 
of  his  hi  'y  law,  vers.  11,  12 ;  Matt.  19 : 
20;  Rom.  10  :  3 ;  7  :  9-11 ;  Phil.  3  :  6. 
Compare  1  Cor.  8  :  2. 

22.  Perfection  consists  in  a  full  sur- 
render of  all  to  Christ,  a  complete  ac- 
quiescence of  the  human  will  in  the 
divine,  and  an  entire  conformity  of 
human  acts  to  the  divine  requirement, 
ver.  22;  Matt.  5  :  48;  Prov.  23  :  26; 
James  2  :  10 ;  Phil.  3  :  7-10. 

23.  Many  think  they  are  willing  to 
do  anything  that  God  requires  of  them 
in  order  to  be  saved,  yet  when  told  to 
forsake  all  they  are  unwilling  to  do  it, 
ver.  23;  2  Tim.  4:  10. 


24.  The  poor  should  not  envy  the 
rich,  but  rather  rejoice  that  they  are 
not  exposed  to  the  dangers  and  tempta- 
tions of  wealth,  ver.  24 ;  Deut.  31  :  20  ; 
32  :  15 ;  Matt.  13  :  22 ;  1  Tim.  6,  8,  9 ; 
James  5  :  1-3. 

25.  The  great  danger  of  riches  is  the 
love  and  confidence  which  men  place 
upon  them,  vers.  24,  25;  1  Tim.  6-10. 

26.  Sinners  are  blinded  by  sin.  They 
do  not  spiritually  discern  Jesus  or  his 
truth,  ver.  35;  Jer.  5  :  21 ;  John  1  :  5;  1 
Cor.  2  :  14;  2  Cor.  3  :  15;  4  :  6. 

27.  Sinners  should  call  on  Jesus  tc 
open  their  blind  eyes,  ver.  38;  Ps.  119  ; 
18 ;  Isa.  42  :  7 ;  Luke  4:18;  John  8  . 
12 ;  9  :  39 ;  2  Cor.  3  :  14 ;  Rev.  3  :  18. 

28.  Sinners  should  improve  present 
opportunities  while  Jesus  is  yet  gra- 
ciously near,  and  before  their  blindness 
becomes  for  ever  fixed,  ver.  38 ;  Isa.  55  : 
6 ;  Ps.  69  :  3  ;  Isa.  44  :  18 ;  Acts  28  : 
25-27. 

29.  They  who  are  seeking  spiritual 
sight  will  meet  with  obstacles  and  op- 
position from  the  world,  but  this  should 
only  excite  them  to  greater  importunity, 
lest  they  fail  of  a  cure,  ver.  39 ;  Luke 
11  :  5-10;  Acts  2  :  40. 

30.  The  sinner  has  no  plea  but  mercy 
for  the  sake  of  Jesus,  ver.  38 ;  chap.  18  : 
13. 

31.  The  compassion  of  Jesus  is  in- 
finite. He  pauses,  as  it  were,  to  attend 
to  the  importunate  cry  of  the  sinner, 
ver.  40 ;  Mark  10  :  49. 

32.  The  seeker  after  Jesus,  as  well  as 
the  Cliristian,  should  come  to  him  with 
definite  requests,  vers.  38,  39 ;  Acts  8  : 
22 ;  Phil.  4  :  6. 

33.  Jesus  will  open  the  eyes  of  the 
blind  as  they  send  up  the  prayer  of 
faith,  ver.  42 ;  Matt.  21  :  22 ;  Isa.  29  : 
18,  19;  Acts  9  :  11,  18. 

34.  They  who  are  made  to  spiritually 
see  will  follow  Jesus,  ver.  43 ;  ch.  14  : 
27 ;  John  15  :  14. 


CHAPTER  XIX. 

In  £his  chapter  we  have — (1)  The  call 
of  Zaccheus,  with  the  conversation  in 
his  house,  vers.  1-10.  (2)  The  parable  of 
the  pounds,  uttered  to  correct  the  mis- 
taken expectation  that  on  his  arrival  at 
Jerusalem  he  would  at  once  proclaim 
and  establish  his  kingdom,  vers.  11-27 
(3)  The  triumpl  t\  entry  into  Jerusaleir 


A.  D.  30. 


LUKE  XIX 


41S 


Ou7'  Lord's  visit  to  Zaccheus. 
XIX.     AND   Jesus   entered    and  passed  through  Jeri- 

2  cho.    And,  behold,  there  was  a  man  named  Zaccheus, 
which  was  the  chief  among  the  publicans,  and  he  was 

3  rich.     •>  And  he  sought  to  see  Jesus  who  he  was ;  and 
could  not "  for  the  press,  because  he  was  •*  little  of  stat-   ■»  Mt.  8.  26. 

4  ure.     And  «he   ran  before,  'and  climbed  up  into  a   '^^  ^3.  2;  Mt.  7, 
sycamore  tree  to  see  him:   for  he  was  to  pass  that  'Lk.  13.24. 


bjohn  12.  21. 

•Lk.8.  14;  11.40 
21.  34. 


and  hii!  weeping  over  the  city  as  he  be- 
held it  from  the  brow  of  the  Mount  of 
Olives,  vers.  28-44.  (4)  His  second 
cleansing  of  the  temple,  when  he  drove 
out  those  who  sold  and  bought,  vers. 
45-4S.  The  cursing  of  the  fig  tree  as 
he  entered  the  city  in  the  early  morn- 
ing of  that  day,  recorded  in  Matt.  21  : 
18,  19 ;  Mark  11  :  2-4,  being  here  omit- 
ted. Compare  author's  Hainnony,  ^^ 
136-142. 

1-10.  The  Call  of  Zaccheus. 
Found  only  in  Luke. 

1.  Entered  and  passed  through, 
or,  more  correctly,  was  passing  through. 
Jesus  was  on  his  way  from  Perea  to 
Jerusalem,  on  the  ordinary  caravan 
route,  which  led  through  the  splendid 
city  of  Jericho ;  and  this  event  occurred 
while  he  was  passing  through  the  city. 
This  was  one  of  the  largest  and  most 
beautiful  of  the  cities  of  Palestine. 
"  Josephus  has  described  it ;  its  stately 
buildings  rising  up  among  groves  of 
palm  trees  miles  in  length,  with  gar- 
dens scattered  round,  in  which  all  the 
chief  flowei's  and  fruits  of  Eastern  lands 
grew  up  in  the  greatest  luxuriance,  the 
rarest  and  most  precious  among  them 
the  balsam,  a  treasure  '  worth  its  own 
weight  in  silver,  for  which  kings  make 
war,'  '  so  that  he,'  says  the  Jewish  his- 
torian as  he  warms  in  the  recital  of  its 
glories — '  he  who  should  pronounce  the 
place  divine  would  not  be  mistaken, 
wherein  is  such  plenty  of  trees  pro- 
duced as  is  very  rare  and  of  the  most  ex- 
cellent sort.'  " — Hanna.  It  was  through 
this  scene  of  marvellous  wealth  and 
beauty  Jesus  was  jmssing,  accompanied 
by  the  crowds  who  at  this  season  were 
ascending  to  Jerusalem  to  keep  the 
passover. 

2.  A  man  named  Zaccheus,  a 
common  Jewish  name  formed  from  a 
word  signifying  pure.  The  original 
here  for  "  man "  denotes  a  person  of 
consequence,  dignity.     Chief  among 


the  publicans.  The  taxes  imposed 
by  the  P>,omans  on  subject  nations  were 
farmed  out  to  men  of  wealth,  who,  for 
a  specified  sum  paid  at  once  into  the 
Roman  treasury,  obtained  the  right  of 
collecting  the  taxes  of  a  province  or 
city.  These  contractors,  who  were  usu- 
ally Roman  knights,  entrusted  the  act- 
ual collection  of  taxes  to  sub-contract- 
ors or  tax-gatherers.  This  system,  which 
is  still  prevalent  in  the  East,  gave  the 
widest  scope  for  rapacity  and  extortion, 
and  the  men  who  enforced  it  were  every- 
where odious  to  the  people  they  oppress- 
ed. Jericho,  famous  for  its  balsam  and 
dates,  was  one  of  the  wealthiest  cities ; 
and  of  the  numerous  tax-gatherers  here 
Zaccheus  seems  to  have  been  superin- 
tendent or  receiver-general,  a  position 
afibrding  large  opportunities  to  become 
"rich." 

3.  Sought  to  see  Jesus.  This  de- 
sire did  not  spring  from  idle  curiosity, 
but  from  a  sense  of  need,  as  the  event 
shows.  The  character  and  works  of 
Christ,  which  must  have  been  known 
by  him,  had  doubtless  awakened  in  him 
desires,  possibly  not  yet  fully  defined, 
but  rising  toward  God  and  salvation. 

4.  Climbed  up  into  a  sycamore 
tree.  Earnest  seekers  after  Christ  will 
not  stand  upon  dignity  of  station  or 
pride  of  character,  but  will  press 
through  all  obstacles  to  him.  ''The 
sycamore,  or  fig-mulberry,  is  in  Egypt 
and  Palestine  of  great  importance  and 
very  extensive  use.  It  attains  the  size 
of  a  walnut  tree,  has  widespreading 
branches,  and  affords  a  delightful  shade. 
On  this  account  it  is  frequently  planted 
by  the  waysides.  Its  leaves  are  heart- 
shaped,  downy  on  the  under  side,  and 
fragrant.  The  frait  grows  directly  from 
the  trunk  on  little  sprigs,  and  in  clusters 
like  the  grape.  In  form  and  smell  and 
inward  structure  it  resembles  the  fig, 
and  hence  its  name.  It  is  always  ver- 
dant, and  bears  fruit  several  times  in 


414 


LUKE  XIX. 


A.  D.  30 


5  way.     And  when  Jesus  came  to  the  place,  «he  looked   «John  i.  48, 
up,    and   saw   him,  and   said   unto   him,   Zaccheus, 
"make   haste,  and   come   down;   for  to-day  'I  must 

6  abide  a*  thy  house.     And  he  made  haste,  and  came 
down,  and  received  him  joyfully. 

7  And  when  they  saw  it,  they  all  murmured,  saying, 
J  That  he  was  gone  to  be  guest  with  a  man  that  is  a 


h  Ecc.  9.  10  ;  2  C'o» 

6.  1,  2. 
'  John  14.  23  ;  Ejjh. 

3.  17  ;  Rev.  3. 20 

Jcb.   5.   30;  7.  39; 
15.  2;  Mt.  9.  11. 


the  year,  without  being  confined  to  fixed 
seasons,  and  is  thus,  as  a  permanent 
food-bearer,  invaluable  to  the  poor." — 
Smith's  Diet.   "  When  Zaccheus  climb- 


FRUIT  OF  SYCAMORE. 

ed  into  a  sycamore  tree,  he  doubtless 
stood  upon  one  of  the  lower  horizontal 
branches  extended  over  the  road,  and 
could  see  the  whole  multitude  who  ac- 
companied our  Saviour  pass  beneath 
him — a  position  which  children,  and 
even  men  and  women,  now  take  to  get 
the  best  view  of  a  similar  crowd  or  pro- 
cession."— Van  Lennep,  Bible  Lands, 
p.  146. 

5.  He  looked  up,  and  saAV  him. 
There  is  no  intimation  that  Jesus  had 
known  him  before,  or  had  been  inform- 
ed respecting  him.  He  whose  all-seeing 
eye  had  seen  Nathanael  under  the  fig 
tree  (John  1  :  48)  here,  with  like  omnis- 
oient  glance,  read  the  history  and  the  1 


heart  of  Zaccheus.  "  He  calleth  his 
own  sheep  by  name,"  John  10  :  3. 
To-day  I  must  abide  at  thy 
house.  Not  will,  but  must.  The 
plan  of  Christ's  life 
was  preordained  in 
the  divine  counsels ; 
this  fact  he  every- 
where emphasizes,  as 
in  John  2:4;  13  :  t. 
He  must,  accoi-ding  to 
this  plan,  abide  that 
day  in  the  publican's 
house  to  bring  salva- 
tion to  him  and  his 
household. 

6.  And  he  made 
haste.  The  proposal 
of  Jesus,  so  unexpect- 
ed, but  so  grateful  to 
the  heart  of  Zaccheus, 
filled  him  with  wonder 
and  gratitude, and  kin- 
dled into  a  flame  the 
desires  for  salvation 
which  already  burned 
in  his  soul.  Joyfully, 
therefore,  he  hastened 
to  entertain  his  divine 
Guest.  "Zaccheus was 
ripe  fruit  which  drop- 
ped into  the  Saviour's 
lap  at  the  first  and 
lightest  touch." 

7.  They  all  murmured.  "All" 
here  refers  not  to  the  disciples,  but  to 
the  multitude,  composed  partly  of  those 
who  were  ascending  with  him  to  Jeru- 
salem and  partly  of  citizens.  Jericho 
was  a  priest-city,  distinguished  for  the 
number  of  priests  who  dwelt  there,  and 
he  might  have  sought  entertainment 
with  one  of  them.  All  the  Jewish  con- 
ceptions of  what  was  befitting  a  relig- 
ious teacher  forbade  his  becoming  the 
guest  of  a  publican,  a  man  odious  as 
the  representative  of  a  galling  oppres- 
sion, and  despised  as  an  outcast  from 
the  synagogue.  The  idea  of  saving  the 
lost  had  no  place  in  iLeir  religion. 


A.  D.  30. 


LUKE   XIX. 


416 


8  sinner.    And  Zaccheus  stood,  and  said  unto  the  Lord ;  *ch.3.  8. 

*  Behold,  Lord,  the  half  of  my  goods  I  give  to  the  l^Ex!'2^^~i-\e  6 
poor  ;  'and  if  I  have  taken  any  thing  from  any  man      5;  i  Sam.  12. 3; 

9  by  false  accusation,  ™I  restore  him  fourfold.  And  n^^^^^Wi. 
Jesus  said  unto  him,  "This  day  is  salvation  come  to  "  pet'jj.  10.  ~  ' 
this  house,  forasmuch  as  "he  also  is  ^a  son  of  Abra-  •Ro.  4. 11,  12,  i6j 

JO  ham.    'For  the  Son  of  man  is  come  'to  seek  and  to  pch^is^'ie  ^*'  ^^' 

save  that  which  was  lost.  «  Mt.  is'.  11  -Mt.  10. 

6 ;  15.  24.       '  Eze.  34.  11-16. 


8.  Stood.  The  word  indicates  that 
he  took  a  conspicuous  position,  so  that 
all  might  see  and  hear.  The  half  of 
my  goods  I  give  to  the  poor,  not 

that  he  had  been  accustomed  thus  to 
give  to  the  poor — a  thought  inconsistent 
alike  with  the  language  and  with  the 
occasion — but  rather  an  expression  of 
gratitude,  a  thank-offering  for  the  bless- 
ing Jesus  had  bestowed.  It  is  the  out- 
gushing  of  a  heart  which  by  Jesus' 
grace  had  been  emptied  of  selfish  greed 
and  filled  with  the  self-abnegating  love 
of  Christ.  Observe  the  time  of  the  gift ; 
he  does  not  say,  "  I  will  give  it  by  will 
when  I  die,  but  I  do  give  it  now." — 
Henry.  If  I  have  taken  any  thing 
by  false  accusation.  No  doubt  is 
here  expressed  of  having  actually  thus 
defrauded.  The  sense  is,  whatever  I 
have  fi-audulently  exacted  of  any  man  I 
return  him  fourfold.  The  law  required 
in  one  case  fivefold,  in  others  fourfold 
restitution,  but  ordinarily  only  twofold, 
Ex.  22  ;  1-10.  The  precept  applicable 
to  this  case,  however,  is  probably  that 
of  Num.  5  :  6-8,  which  requires  the  re- 
turn of  the  amount  wrongfully  taken 
with  one-fifth  added.  But  Zaccheus  is 
not  thinking  of  law;  in  the  sincerity 
and  depth  of  hia  penitence  he  returns 
fourfold.  This  declaration  of  the  pub- 
lican seems  for  the  moment  to  have 
silenced  the  murmurers. 

9.  This  day  is  salvation  come 
to  this  house.  The  change  of  char- 
acter in  this  man  is  manifest  to  all  by 
his  confession  and  restitution,  and  the 
Lord  now  declares  that,  in  his  own  com- 
ing, salvation  has  come  to  Zaccheus' 
house.  His  sins  are  forgiven ;  his  soul 
is  cleansed ;  his  alms  to  the  poor  and 
his  restitution  to  the  wronged  are  ac- 
cepted. Forasmuch  as  he  also  is 
a  son  of  Abraham.  A  son  of  Abra- 
ham by  natural  descent,  and  of  those, 
therefore,  to  whom  chiefly  the  personal 


ministry  of  Christ  was  directed  (Matt. 
15  :  24),  and  a  son  of  Abraham  also  by 
faith,  a  possessor  of  Abraham's  char- 
acter. 

10.  Come  to  seek  and  to  save 
that  which  was  lost.  A  vindication 
of  his  entrance  into  the  publican's 
house,  similar  to  that  in  the  series  of 
parables  in  ch.  15.  It  was  his  proper 
place  as  the  Son  of  man.  His  mission 
on  earth  was  to  seek  and  to  save  lost 
men,  and  especially  "  the  lost  sheep  of 
the  house  of  Israel,"  of  whom  Zaccheus 
was  a  conspicuous  example ;  and  hia 
true  place  and  work,  therefore,  as  also 
that  of  his  servants  in  all  ages,  is  among 
the  lost,  to  rescue  them  from  destruc- 
tion by  turning  them  from  sin  to  holi- 
ness, from  Satan  to  God. 

11-27.  Parable  of  the  Pounds. 
Peculiar  to  Luke.  This  parable  and 
that  of  the  talents  (Matt.  25  :  14-30) 
have  marked  points  of  resemblance, 
but  they  also  diflFer  so  widely  that  we 
cannot  regard  them  as  only  varied  forms 
of  one  parable.  For,  1.  The  parable 
of  the  pounds  was  uttered  at  Jericho 
before  he  reached  Jerusalem  ;  that  of 
the  talents  was  spoken  on  the  Mount 
of  Olives  several  days  later.  2.  This 
was  intended  to  correct  their  false  ex- 
pectation that  immediately  on  their  ar- 
rival at  Jerusalem  this  kingdom,  con- 
ceived as  a  great  temporal  power, 
would  be  established ;  that  was  uttered 
to  emphasize  the  certainty  of  his  second 
coming  and  the  personal  accountability 
of  his  professed  people  to  him.  3.  In 
this  the  amount  entrusted  to  each  ser- 
vant is  the  same,  and  the  rewards  differ 
according  to  the  sum  gained,  depending 
on  the  capacity  as  well  as  the  fidelity 
displayed  in  using  the  trust;  in  that 
the  amount  committed  to  each  is  differ- 
ent and  the  reward  is  the  same,  depend- 
ing, not  on  the  sum  gained,  but  on  the 
fidelity  shown.  These  differences,  alika 


116 


LUKE  XIX. 


A.  D.  80 


Parable  of  ten  servarits  entrusted  with  ten  pounds. 

11  And  as  they  heard  these  things,  he  added  and  spake 
a  parable,  because  he  was  nigh  to  Jerusalem,  and  be- 
cause 'they  thought  that  the  kingdom  of  God  should 

12  immediately  appear.    'He  said  therefore, 

A  certain  nobleman  went  into  °a  far  country  'to 

13  receive  for  himself  a  kingdom,  ''and  to  return.  And 
he  called  his  ten  servants,  and  delivered  them  ten 
pounds,  and  said  unto  them.  Occupy  till   I  come. 

14  *  But  his  citizens  hated  him,  and  sent  a  message  after 
him,  saying.  We  will  not  have  this  man  to  reign  over 

15  us.  And  it  came  to  pass,  that  when  he  was  returned, 
having  received  the  kingdom,  then  he  commanded 
these  servants  to  be  called  unto  him  to  whom  he  had 
given  the  '  money,  *that  he  might  know  how  much 

16  every  man  had  gained  by  trading.    Then  came  the 


•en.  17. 20;  Ac.  1.6 
«Mt.  25.  14;    Mk 

13.  34. 
•ch.  24.  51;  Eph. 

4.8. 
»  John  18. 37;  Eph. 

1.20-23;Phir2 

9-11  ;1  Pet.  3. 22. 
"John  14. 2, 3:  Ac. 

1.11;  17. 31;  Key. 

1.7. 
«John  1.  11;    19. 

15;  Ac.  3. 14,  16; 

4.27,28;  7.51,52. 

J  ver.  23. 

•  1  Cor.  4. 1-6. 


in  the  historic  setting  and  in  the  scope 
of  the  two  parables,  compel  us  to  re- 
gard them  as  distinct.  Compare  au- 
thor's notes  on  Matthew,  ch.  25  :  14-30. 

11.  Because  he  was  nigh  to  Je- 
rusalem. Jericho  is  eighteen  miles 
and  six  furlongs  from  Jerusalem.  The 
multitudes  thronging  this  great  cara- 
van route  to  the  Holy  City,  as  they 
heard  his  words  and  saw  his  miracles, 
supposed  that  he  was  ascending  now  to 
set  up  the  long-expected  Messianic 
kingdom,  and  with  ever-growing  enthu- 
siasm were  preparing  to  hail  him  as 
King.  But  he  here  taught  them  that 
Instead  of  this  he  is  about  to  depart,  and 
only  after  a  long  absence  will  his  king- 
dom be  established. 

12.  Went  into  a  far  country  to 
receive  for  himself  a  kingdom. 
Under  the  Roman  empire  kings  were 
invested  with  royal  authority  by  the 
Senate  at  Rome.  Herod  there  received 
the  kingdom  of  Judea.  Archelaus, 
whose  splendid  palace  may  have  been 
before  the  eye  of  Jesus,  went  to  Rome 
to  receive  his  kingdom ;  and  it  is  re- 
markable that  in  his  case  a  faction  of 
the  Jews  sent  an  embassy  after  him  to 
protest  against  his  appointment  as  king. 
Here  the  nobleman  is  Christ,  departing 
to  heaven  to  receive  from  the  Father 
the  heavenly  kingdom,  and  to  return  in 
triumph  at  the  last  day  for  its  full  es- 
tablishment. Thus  had  God  said  to 
him  (Ps.  110  :  1),  "Sit  thou  on  my  right 
hand  until  I  make  thine  enemies  thy 
footstool." 

13^  His   ten    servants,    more  cor- 


rectly, ten  of  his  servants,  leading  us  to 
infer  that  he  had  other  servants  not 
here  included.  Ten  pounds.  The 
mina,  here  translated  "  pounds,"  was 
about  fifteen  dollars.  One  was  entrust- 
ed to  each  servant  to  test  at  once  his 
fidelity  and  his  capacity,  so  that  when 
the  nobleman  had  returned  as  king  he 
might  know  whom  to  appoint  as  ofiicera 
for  the  government  of  his  kingdom. 
The  Lord  seems  thus  to  intimate  that 
the  work  here  assigned  his  servants  in 
the  church  is  intended  as  a  process  to 
test  their  fidelity  and  capacity,  and 
that  according  to  the  character  devel- 
oped in  their  work  on  earth  will  be 
their  position  and  employment  in  the 
eternal  kingdom  of  God.  Occnpy  till 
I  come,  while  waiting  my  return,  use 
this  in  working  for  me. 

14.  His  citizens  hated  him.  The 
Jews  are  here  intended,  who  rejected 
him,  saying,  "  We  have  no  king  but 
Csesar ;"  and  after  his  departure,  they 
persecuted  and  slew  those  who  were 
proclaiming  his  kingdom. 

15.  When  he  was  returned,  hav- 
ing received  the  kingdom.  The 
opposition  of  his  enemies  had  been  un- 
availing; he  had  received  the  kingdom. 
The  foes  of  Christ  shall  not  prevail  to 
prevent  his  coming  and  triumph ;  for 
God  had  declared,  "  Yet " — despite  all 
opposition — "  have  I  set  my  King  upon 
my  holy  hill  of  Zion."  He  com- 
manded these  servants  to  be 
called.  He  first  takes  account  of  his 
servants  and  afterward  inflicts  judg- 
ment on  his  enemies.   "  Judgment  must 


A.  D.  30. 


LUKE  XIX. 


417 


>c.li.   IS.   10 1 
25.  21. 


Mt 


first,  saying,  Lord,  thy  pound  hatli  gained  ten  pounds. 

17  And  he  said  unto  him,  Well,  thou  good  servant:  be- 
cause thou  hast  been  *  faithful  in  a  very  little,  have 

18  thou  authority  over  ten  cities.  And  the  second 
came,   saying,   Lord,   thy  pound  hath   gained   fiive 

19  pounds.     And  he  said  likewise  to  him.  Be  thou  also 

20  over  five  cities.  And  another  came,  saying,  Lord, 
behold,  here  is  thy  pound,  which  I  have  kept  laid  up 

21  in  a  napkin :  ""for  I  feared  thee,  because  thou  art  an   ''Mt.  25. 24. 
austere  man:  "thou  takest  up  that  thou  lay  est  not  "Eze.  I8.  29. 

22  down,  and  reapest  that  thou  didst  not  sow.     And  he 

saith  unto  him,  *  Out  of  thine  own  mouth  will  I  judge  ••  2  Sam.  1. 16 ;  Job 
thee,  iAoM  wicked  servant.  'Thou  knewest  that  I  was  37;  •  ^'  ^'  *^' 
an  austere  man,  taking  up  that  I  laid  not  down,  and   'Mt. 25. 26. 

23  reaping  that  I  did  not  sow :  wherefore  then  gave.st 
not  thou  my  money  into  the  bank,  that  at  my  coming 

24  I  might  have  required  mine  own  with  usury  ?  And 
he  said  unto  them  that  stood  by.  Take  from  him  the 
pound,  and  give  it  to  him  that  hath   ten  pounds. 

25  '(And  they  said  unto  him.  Lord,  he  hath  ten  pounds.)    'is-  5|-  8,  9. 

26  For  I  say  unto  you,  ^That  unto  every  one  which  hath   '  ^^12. 25^  2^-  Mk.^1 
shall  be  given;   and  from  him  thi,!;  hath  not,  even      "' '  ■'-'-- ^-^  " 


25  ;  John  15.  2. 


begin  at  the  house  of  God,"  1  Pet.  4  : 
13. 

16-23.  The  Account  Rendered. 
Thy  pound  hath  gained  ten 
pounds.  Hi^  fidelity  and  capacity 
have  produced  a  tenfold  result,  and  his 
loyalty  and  humility  stand  attested  in 
that,  as  a  bond-servant,  he  recognizes 
the  right  of  his  lord  to  the  results  of 
his  labors ;  and  instead  of  ascribing  the 
increase  to  his  own  power,  he  says, 
"  Thp  pound  hath  gained  ten  pounds." 
He  IS  warmly  commended,  and  ad- 
vanced to  an  exalted  position  and  trust 
as  governor  over  ten  cities.  Thy 
pound  hath  gained  five  pounds. 
Here  no  special  commendation  is  be- 
stowed, but,  in  proportion  to  the  fidelity 
and  capacity  shown,  he  also  is  placed 
over  five  cities.  Here  is  thy  pound 
which  I  have  kept  laid  up  in  a 
napkin.  Napkin,  a  handkerchief, 
often  attached  to  the  girdle  and  used 
for  keeping  valuables.  The  pound  was 
safely  kept  and  returned,  but  he  had 
shown  no  fidelity  as  a  servant  owing 
service  to  his  lord,  and  no  capacity  for 
a  position  of  trust  and  responsibility. 
An  austere  man,  a  hard,  grasping 
man.  It  was  a  false  and  insulting  con- 
ception of  his  lord,  who  had  entrusted 
the  pound  to  him  only  that  he  might 

18 


develop  in  him  a  fitness  for  a  far  higher 
trust  and  a  position  of  more  exalted 
honor.  The  work  which  Christ  as- 
signs his  servants  on  earth  is  prepara- 
tory to  a  higher  work  in  the  heavenly 
kingdom.  But  the  indolent  misinter- 
pret his  character  and  intention,  and 
for  ever  lose  their  opportunity.  All  sin 
begins  in  a  false  conception  of  God. 
Out  of  thine  own  mouth  will  I 
judge  thee.  If,  as  he  alleged,  he 
knew  his  lord  to  be  a  hard,  grasp- 
ing man,  this  fact  should  have  im- 
pelled him,  since  he  did  not  himself 
trafiic  with  the  money,  to  put  it  in  the 
hands  of  a  money-changer,  so  that  at 
least  the  customary  interest  might  be 
returned  with  the  principal. 

24-  26.  The  Judgment.  Them  that 
stood  by,  his  ofiicers  of  justice,  de- 
noting, in  the  parabolic  representatives, 
the  angels  who  at  the  last  day  execute 
the  divine  judgments,  Matt.  13  :  41. 
Give  to  him  that  hath  ten  pounds. 
The  officers  express  surprise  at  this 
award,  but  the  king  declares,  unto 
him  which  hath  shall  be  given. 
He  who  has  neglected  to  use  the  trust, 
however  small,  committed  to  him  shall 
lose  it,  but  he  who  has  diligently  used 
that  which  was  entrusted  to  him  and 
has  thus  increased  it,  to  him  more  shall 


418 


LUKE  XIX. 


A.  D.  30. 


27  that  he  hath  shall  be  taken  away  from  him.  But 
those  mine  euemies,  which  would  not  that  I  should 
reign  over  them,  bring  hither,  and  slay  them  before 
me. 

Public  entry  into  Jerusalem,  and  lamentation  over  the  city; 
cleansing  of  the  temple. 

28  And  when  he  had  thus  spoken,  •"  he  went  before,   '  Mk.  lo.  82. 
ascending  up  to  Jerusalem. 


be  entrusted.  Fidelity  and  capacity, 
as  shown  in  the  use  of  trusts  or  events, 
are  the  tests  according  to  which  Christ 
will  bestow  trusts  in  the  heavenly 
kingdom.  But  those  miue  ene- 
mies .  .  .  bring  hither  and  slay 
them  before  me.  Having  judged 
tlie  unfaithful  servant,  he  now  passes 
sentence  on  his  enemies.  Their  un- 
availing opposition  to  his  reign  is  pun- 
ished by  death.  Thus,  at  the  last  day, 
when  Christ  shall  come  in  his  king- 
dom, his  foes  "  shall  be  punished  with 
everlasting  destruction  from  the  pres- 
ence of  the  Lord  and  from  the  glory  of 
his  power,"  2  Thess.  1  :  6-10.  Not  an 
enemy  will  be  left  to  harass  those  within 
his  glorious  realm.  Matt.  13  :  40-43. 

The  imagery  of  the  parable  thus  ex- 
plained presents  the  following  cor- 
respondences :  The  nobleman  is  Christ 
departed  to  heaven  to  receive  his  king- 
dom ;  the  ten  servants  are  the  professed 
disciples  of  Christ ;  and  whereas  he 
entrusted  to  each  a  pound,  the  parable 
shows  that  the  Lord  has  committed  to 
each  disciple  a  trust,  the  use  of  which 
is  to  test  his  fidelity  and  capacity ;  the 
citizens  who  would  not  have  him  to 
reign  over  them  are  primarily  the  Jews, 
who  rejected  Christ  and  persecuted  his 
followers,  but  also  all  the  ungodly ;  the 
account  rendered  by  the  servants  is  the 
final  judgment;  and  whereas  the  ser- 
vants, though  receiving  each  an  equal 
trust,  did  not  equally  gain,  and  the 
reward  is  proportioned  to  the  amount 
gained,  the  Lord  shows  that  the  position 
and  work  of  Christ's  servants  in  the 
heavenly  kingdom  will  be  assigned  ac- 
cording to  the  fidelity  and  capacity 
shown  in  the  works  or  events;  the 
taking  of  the  pound  from  the  slothful 
servant  and  giving  it  to  him  who  had 
ten  pounds  shows  that,  while  the  in- 
dolent ultimately  lose  all,  the  most 
faithful  disciple  is  ever  receiving  more; 
gnd  the  slaying  of  the  citizens  who 


hated  him  is  the  final  ruin  of  all  the 
opposers  of  the  Messiah's  reign. 

28-44.  Christ's  Triumphal  Entry 
INTO  Jerusalem,  Sunday,  April  2d, 
Matt.  21  :  9 ;  Mark  11  :  1-10;  John  12  : 
12-19. 

28.  Went  before,  ascending  to 
Jerusalem.  The  Holy  City,  situated 
near  the  water-shed  of  the  central  high- 
lands of  Palestine,  is  more  than  3000 
feet  higher  than  Jericho,  and  the  road 
ascending  to  it  winds  along  the  side  of 
a  deep,  rugged  gorge,  which  cleaves 
the  barren  hills  of  "  the  wilderness  of 
Judea."  Jesus  went  before,  leading  the 
multitudes,  though  he  distinctly  fore- 
sees the  rejection,  the  agony,  and  the 
cross  that  awaited  him.  They  thought 
him  advancing  to  his  coronation  and 
triumph  ;  he  knew  that  in  obedience  to 
the  Father's  will  he  was  hastening  to  an 
ignominious  death.  How  voluntary 
was  his  sacrificial  work  !  Truly,  by  act 
he  said,  "  Lo,  I  come  to  do  thy  will,  O 
God,"  Heb.  10  :  7,  9. 

Jesus  probably  reached  Bethany  on 
Friday  evening ;  and  according  to  the 
other  Gospels,  he  passed  Saturday,  the 
Jewish  Sabbath,  in  that  village.  Hia 
public  entry  into  Jerusalem  took  place 
the  following  day,  which  was  Sunday. 
Comijare  author's  Harmony,  |  138  and 
note. 

Christ's  triumphal  entry,  while  sig- 
nificant in  the  recognition  of  him  as 
the  predicted  Prince  of  peace  (Zech.  9  : 
9  ;  Matt.  21  :  4),  had  also  other  aspects. 
(1)  It  put  in  strong  relief  the  volun- 
tariness of  his  sufierings.  This  en- 
thusiasm for  him  among  the  common 
people,  so  intense  and  widespread,  how 
easily  might  he  have  directed  it  to  the 
support  of  his  claims  to  the  earthly 
throne  of  David,  and  by  the  erection  of 
a  great  temporal  power  have  accom- 
plished the  carnal  expectations  of  the 
Jews !  But  he  deliberately  refused  the 
tempting  honor  and   chose  the   cross 


A.  D.  30. 


LUKE  XIX. 


419 


29  'And  it  came  to  pass,  wlion  he  was  come  ni<rh  to   'M*^-  21.  i-9;  Mk. 
iicthphage   and  Bethany,  at  the   mount   called    the      },];^J-iO;Jobai2. 

30  mount  of  Olives,  he  sent  two  of  his  disciples,  sayin<^, 


(2)  Tlie  entry  occurred  on  the  10th  of 
Nisan,  the  day  ordained  for  the  selec- 
tion of  the  i)assover  himb,  and  his 
public  manifestation  in  tlie  temple  on 
that  day  may  have  been  significant  of 


his  selection  as  the  lamb  of  God,  the 
true   pasclial    sacrifice,   of   which    the 
sacrifices    of   former    ages    were    only 
types. 
29.  Betliphaa:e     ami     Bethany. 


These  places  are  mentioned  together, 
and  may  have  designated  diiFerent 
parts  of  the  same  village,  the  former 
denoting  the  place  of  Jigs,  as  if  a  fig 
orchard,  the  latter  the  place  of  dates,  as 
if  a  palm  grove.  Bethany,  which  alone 
can  be  at  present  identified,  "  is  a  poor 
village  of  about  twenty  houses,  situated 
in  a  shallow  wady,  on  the  eastern  slope 
of  Olivet,  and  surrounded  by  broken, 
rocky  ground  and  carefully  terraced, 
and  still  contains  a  few  orchards  of  fig 
trees.  Its  distance  from  Jerusalem  is 
about  one  and  a  half  miles,  corresponding 
pretty  exactly  to  the  fifteen  furlongs  of 
John  11  :  18.  The  view  from  it  is 
dreary  and  desolate,  commanding  the 
region    through    whlsli    the    road    to 


Jericho  runs.  The  houses  are  of  stoiic, 
massive  and  rude,  evidently  constructed 
of  old  materials." — Pokter. 

The  mount  of  Olives.  This  is 
the  well-known  eminence  facing  Jeru- 
salem on  the  east,  and  separated  from 
it  by  the  narrow,  deep  valley  of  the 
Kidron.  So  near,  indeed,  is  it  that,  as 
seen  from  within  the  walls  of  Jeru- 
salem, the  mount  seems  a  part  of  the 
city  itself.  Its  summit  is  about  three 
hundred  feet  above  Moriah  and  one 
hundred  above  Zion,  but  its  proximity 
makes  it  appear  much  higher.  "  It  is 
not  so  much  a  '  mount '  as  a  ridge,  of 
rather  more  than  a  mile  in  length, 
covering  the  whole  eastern  side  of  the 
city    and  screening  it  from  the  bare, 


420 


LUKE  XIX. 


A.  D.  sa 


Go  ye  into  the  village  over  against  yoti;  in  tlie  whicli 
at  your  entering  ye  shall  find  a  colt  tied,  whereon  yet 

31  never  man  sat:  loose  him,  and  hxmghivi hither.  And 
if  any  man  ask  you,  Why  do  ye  loose  hirn  ?  thus  shall 
ye  say  unto  him.  Because  the  Loi'd  hath  need  of  him. 

32  And  they  that  were  sent  went  their  way,  and  found 

33  eren  as  he  had  said  unto  them.  And  as  they  were  loos- 
ing the  colt,  the  owners  thereof  said  unto  them.  Why 

34  loose  ye  the  colt?    And  they  said,  The  Lord  hath 

35  need  of  him.     And  they  brought  him  to  Jesus :  ^  and  '  2  Ki.  9. 18. 
they  cast  their  garments  upon  the  colt,  and  they  set 


waste,  uncultivated  country,  the  'wil-  | 
deruess,'  which  lies  beyond  it  and  fills 
up  the  space  between  the  Mount  of 
Olives  and  the  Dead  Sea.  At  a  distance 
its  outline  is  almost  horizontal,  sloping 
away  at  its  southern  end  ;  but  when  ap- 
proached, and  especially  when  seen 
from  below  the  eastern  wall  of  Jeru- 
salem, it  divides  itself  into  three,  or 
rather  perhaps  four,  independent  sum- 
mits."— Smith's  Dictionary.  At  present 
it  is  thinly  dotted  with  olive,  almond, 
fig,  and  carob  trees,  and  has  a  general 
aspect  of  barrenness.  Anciently  it  was 
covered  with  rich  olive  orchards,  and 
in  the  Bible  it  is  linked  with  events  of 
deepest  interest  as  "  the  scene  of  the 
flight  of  David  and  the  triumphal  pro- 
gress of  the  Son  of  David,  of  the  idolatry 
of  Solomon  and  of  the  agony  and  be- 
trayal of  the  Son  of  God." 

30.  The  village  over  against 
you.  Tliree  roads  lead  and  have  al- 
ways led  from  Bethany  to  Jerusalem. 
Two  of  them  pass  over  the  mount  and 
are  mere  footpaths ;  the  third,  which 
Jesus  must  have  taken  with  such  a 
multitude,  is  the  ordinary  caravan 
route  from  Jericho,  and  winds  around 
the  shoulder  of  the  mount  in  the  de- 
pression between  the  central  and 
southern  summits  of  Olivet.  "  Soon 
after  leaving  Bethany  that  road  meets 
a  ravine.  From  its  brow  the  top  of 
Zion  is  seen,  but  the  rest  of  the  city  is 
hid  by  an  intervening  ridge ;  and  just 
opposite  the  point  where  the  first  view 
of  Zion  is  gained,  on  the  other  side  of 
the  ravine,  are  the  remains  of  an  ancient 
village.  Is  not  this  the  spot,  therefore, 
where  Jesus  said  to  the  ten  disciples, 
'  Go  into  the  village  over  against  you '  f 
The  main  road  turns  sharply  to  the 
right,  descends  obliquely  to  the  bottom 
of  the  ravine,  and  then,  turning  to  the 


left,  ascends  to  the  top  of  the  opposite 
ridge,  a  short  distance  above  the  ruined 
village.  The  two  disciples  could  cross 
the  ravine  direct  in  a  minute  or  two, 
while  the  procession  would  take  some 
time  in  slowly  winding  round  the  road. 
The  people  of  the  village  saw  the  pro- 
cession, they  knew  its  cause,  and  were 
thus  prepared  to  give  the  ass  to  the  dis- 
ciples the  moment  they  heard  '  the 
Lord  hath  need  of  him.'  The  disciples 
led  it  up  to  the  road  and  met  Jesus." — 
Porter.  Whereon  yet  never  man 
sat.  Animals  selected  for  sacred  uses 
were  usually  those  which  had  never 
been  put  under  the  yoke  or  used  for 
ordinary  purposes,  Deut.  21  :  3 ;  1  Sam, 
6  :  7.  This,  therefore,  was  fitted  for 
the  holy  service  here  required. 

31-34.  The  more  full  narratives  of 
Matthew  and  Mark  record  our  Lord's 
predictions  both  as  to  the  exact  place 
where  the  colt  would  be  found  and  the 
immediate  consent  of  the  owners  to 
send  it.  This  was  doubtless  another 
manifestation  of  Christ's  omniscience 
and  secret  control  over  the  hearts  of 
men.  He  thus  tenderly  and  graciously 
strengthens  the  faith  of  the  disciples, 
and  prepares  them  for  the  ordeal  or 
trial  awaiting  them  in  his  approaching 
death.  The  Lord  hath  need  of 
him.  It  is  not  certain  that  the  word 
Lord  would  be  understood  as  indicat- 
ing his  divine  character;  but  as  Jesus 
was  in  full  view  on  the  other  side  of 
the  ravine,  its  reference  to  hira  must 
have  been  fully  understood.  Possibly 
its  owners  shared  in  the  general  feeling 
of  the  multitudes  on  that  day  in  regard- 
ing him  as  the  Messianic  King. 

35,  36.  Cast  their  garments  upon 
the  colt.  In  the  absence  of  a  saddle, 
they  used,  as  is  not  uncommon,  their 
mantles  to  supply  its  place.    Spread 


A.  D.  30. 


LUKE  XIX. 


421 


36  Jesus  thereon.  And  as  they  went  they  spread  their 
clothes  in  the  way. 

37  And  when  he  was  come  nigh,  even  now  at  the  de- 
scent of  the  mount  of  Olives,  the  whole  multitude  of 
the  disciples  began  to  rejoice  and  praise  God  with  a 
loud  voice  for  all  the  mighty  works  that  they  had 

38  seen  ;  saying,  *  Blessed  be  the  King  that  cometh  in  the  *  ^h.  13.  35 
name  of  the  Lord  I  '  Peace  in  heaven,  and  glory  in  the   i  gh.  %  u ;  Eph.  2 
highest  I  14. 

39  And  some  of  the  Pharisees  from  among  the  multi- 
tude said  unto   him.  Master,  rebuke   thy  disciples. 

40  And  he  answered  and  said  unto  them,  I  tell  you  that, 
if  these  should  hold  their  peace,  "  the  stones  would 
immediately  cry  out. 


'Hab.  2. 
3.  9. 


Ps 


11;  Mt 


their  clothes  in  the  way.  On  state 
occasions,  in  the  East,  the  road  on 
which  a  monarch  is  to  pass  is  some- 
times carpeted.  Here  they  express 
their  homage  by  taking  off  their  man- 
tles and  spreading  them  as  a  carpet 
on  the  ground  under  the  feet  of  the 
beast  on  which  he  rode.  This  has  al- 
ways been  a  customary  mark  of  honor 
shown  to  royalty. 

37-40.  Descent  of  the  Mount  of 
Olives.  "  Two  vast  streams  of  people 
met  on  that  day.  The  one  poured  out 
from  the  city,  and  as  they  came  through 
the  gardens  whose  clusters  of  palm  rose 
on  the  south-eastern  corner  of  Olivet 
they  cut  down  the  long  branches,  as 
was  their  wont  at  the  feast  of  taber- 
nacles, and  moved  upward  toward 
Bethany  with  loud  shouts  of  welcome. 
From  Bethany  streamed  forth  the 
crowds  who  had  assembled  there  on  the 
previous  night,  and  who  came  testifying 
to  the  great  event  at  the  sepulchre  of 
Lazarus.  The  road  soon  loses  sight  of 
Bethany.  It  is  now  a  rough  but  still 
broad  and  well-defined  mountain  track, 
winding  over  rocks  and  loose  stones ;  a 
steep  declivity  below  on  the  left;  the 
sloping  shoulder  of  Olivet  above  it  on 
the  right;  fig  trees  below  and  above, 
here  and  there  growing  out  of  the 
rocky  soil.  Along  the  road  the  multi- 
tude threw  down  the  branches  which 
they  cut  as  they  went  along,  or  spread 
out  a  rude  matting  formed  of  the  palm 
branches  they  had  already  cut  as  they 
came  out.  The  larger  portion — those, 
perhaps,  who  escorted  him  from  Bethany 
— unwrapped  their  loose  cloaks  from 
their  shoulders,  and  stretched  these 
36 


along  the  rough  path  to  form  a  mo- 
mentary carpet  as  he  approached.  The 
two  streams  met  midway.  Half  of  the 
vast  mass,  turning  around,  preceded, 
the  other  half  followed;  gradually  the 
long  procession  swept  up  and  over  the 
ridge  where  first  begins  '  the  descent 
of  the  Mount  of  Olives '  toward  Jerusa- 
lem. At  this  point  the  first  view  is 
caught  of  the  south-eastern  corner  of 
the  city.  The  temple  and  the  more 
northern  portions  were  hid  by  the  slope 
of  Olivet  on  the  right ;  what  is  seen  is 
only  Mount  Zion,  now  for  the  most  part 
a  rough  field,  crowned  with  the  mosque 
of  David  and  the  angle  of  the  western 
walls,  but  then  covered  with  houses  to 
its  base,  surmounted  by  the  castle  of 
Herod,  on  the  supposed  site  of  the 
palace  of  David,  from  which  that  por- 
tion of  Jerusalem  —  emphatically  the 
'  city  of  David ' — derived  its  name.  It 
was  at  this  precise  point,  '  as  he  drew 
near  at  the  descent  of  the  Mount  of 
Olives'  (may  it  not  have  been  from  the 
sight  thus  opening  upon  them  ?),  that 
the  shout  of  triumph  burst  forth  from 
the  multitude,  '  Hosanna  to  the  Son  of 
David !  Blessed  is  he  that  cometh  in 
the  name  of  the  Lordl  Blessed  is  the 
kingdom  that  cometh  of  our  fath&r 
David !  Hosanna !  .  .  .  Peace !  .  .  . 
Glory  in  the  highest!'  There  was  a 
pause  as  the  shout  rang  through  the 
long  defile ;  and  as  the  Pharisees,  who 
stood  by  in  the  crowd,  complained,  he 
pointed  to  the  stones  which,  strewn 
beneath  their  feet,  would  '  immediately 
cry  out '  if  these  were  to  '  hold  their 
peace.'" — Stanley,  Sinai  and  Pala- 
tine, p.  188. 


422 


LUKE  XIX. 


A.  D.  30. 


41  And  when  he  was  come  near,  he  beheld  the  city, 

42  and  "wept  over  it,  saying, "  If  thou  hadst  known,  even 
thou,  at  least,  Pin  this  thy  day,  the  things  rvhich  be- 
long unto  thy  peace! — but  now  they  are  hid  from 

43  thine  eyes.  For  'the  days  shall  come  upon  thee, 
that  thine  enemies  shall  cast  a  trench  about  thee,  and 
compass  thee  round,  and  keep  thee  in  on  every  side, 

44  and  ■" shall  lay  thee  even  with  the  ground,  and  'thy 
children  within  thee;  and  Hhey  shall  not  leave  in 
thee  one  stone  upon  another ;  "  because  thou  knewest 
not  the  time  of  thy  visitation. 


*ch.  21.  6  ;  Mt.  24.  2  ;  Mk.  18.  2. 
18-21 ;  1  Pet.  2.  12. 


»  ch.  1.  68,  78 ;  Dan.  9.  24  ;  John  3. 


"Ps.  119.   53,  1.36, 

158;    Jer.  9.   1; 

Hos.  11. 8 ;  John 

11.35. 
•  Deu.  5.  29. 
P  ver.  44 ;  Is.  55.  6  ; 

John  12.  35,  36 ; 

2  Cor.  6.   1,  2 

Heb.  3.  7-13. 
9  ch.  21.  20 ;  Is.  29 

3,  4  ;  Jer.  6.  3, 6 ; 

Mt.23.37-39;  Mk. 

13.  14-20. 
'  I  Ki.  9.  7,  8 ;  Mic. 

3.  12. 
5h.  13.  34. 


41-44.  Christ  Weeps  ovek  Jeku- 
SALEM.    Peculiar  to  Luke. 

41.  When    he  was    come   near. 

This  is  a  memorable  scene  in  the  life  of 
Christ,  and  the  spot  is  easily  recognized 
by  the  traveller.  Not  far  beyond  the 
point  just  described  the  road  suddenly 
emerges  from  the  hitherto  intervening 
rocks,  and  the  city,  in  its  full  extent, 
lies  spread  before  the  eye.  Striking  as 
the  view  there  seen  is,  it  bears  no  com- 
parison with  the  scene  the  Lord  beheld 
as  Jerusalem,  with  its  magnificent  tem- 
ple, overlaid  with  gold  and  silver,  and 
its  gorgeous  palace.'',  lay  spread  before 
him,  reflecting  with  dazzling  brightness 
the  beams  of  the  morning  sun.  He 
beheld  the  city,  and  wept  over  it. 
The  word  here  rendered  wepl  signifies 
not  the  shedding  of  tears  only,  but 
weeping  with  loud  words  of  lamenta- 
tion. It  was  a  strange  sight.  Amidst  the 
joy  and  acclamations  of  the  exulting 
multitude,  he  alone  weeps.  His  omnis- 
cient eye,  penetrating  the  future,  sees 
the  crime  of  crimes  soon  to  be  perpe- 
trated there,  in  the  crucifixion  of  the 
Son  of  God,  and  the  fearful  doom 
coming  as  God's  judgment  on  the  guilty 
city  in  her  awful  and  utter  desolation. 

42.  In  this  thy  day.  The  period 
of  Christ's  presence  among  them.  With 
strange  infatuation  they  refused  to  heed 
the  evidence  of  his  divine  character  and 
the  gracious  words  he  spake.  Even  the 
raising  of  Lazarus,  the  recent  manifes- 
tation of  his  divinity,  was  now  only 
quickening  their  efforts  to  destroy  him  ; 
and  the  awful  crime  which  formed  the 
climax  of  their  guilt  was  about  to  be 
committed.  Jesus  saw  it  all  and  wept ; 
but  with  fearful  pertinacity  they  pressed 
forward  to  their  doom: 


43.  Days  Avill  come,  referring  to 
the  approaching  destruction  of  Jerusa- 
lem by  the  Romans  under  Titus,  A.  D. 
70.      Cast  a  trench   about    thee, 

rather,  an  embankment  with  palisades. 
This  was  first  raised  by  the  Romans; 
but  when  the  Jews  destroyed  it,  Titus 
built  a  wall  enclosing  the  entire  city, 
cutting  off  all  supplies  for  the  besieged 
and  causing  the  horrors  of  a  famine. 
This  wall,  which  was  nearly  five  miles 
in  length,  completely  isolated  the  city. 

44.  Lay  thee  even  with  the 
ground.  When  the  city  was  taken,  i( 
was  razed  to  the  ground,  except  the 
north-eastern  corner  of  the  temple  wall 
and  three  massive  towers  in  the  city  of 
David ;  these  were  left  to  show  the 
enormous  strength  of  the  fortifications 
which  Roman  valor  and  skill  had  over- 
thrown. After  the  insurrection  of  Bar 
Cocheba,  A.  D.  132,  Hadrian  made 
the  destruction  even  more  complete : 
"  the  ruins  which  Titus  had  left  were 
razed  to  the  ground,  and  the  plough 
passed  over  tke  site  of  the  temple." 
And  thy  children  within  thee. 
Josephus  reports  the  number  who 
perished  at  the  siege  of  Jerusalem  as 
eleven  hundred  thousand,  and  says  the 
city  was  "so  thoroughly  levelled  and 
dug  up  that  no  one  visiting  it  would 
believe  that  it  had  ever  been  inhabited." 
Because  thon  knewest  not  the 
time  of  thy  visitation.  The  visita- 
tion of  grace  they  wickedly  refused  to 
recognize,  and  now  there  remained  for 
them  only  the  visitation  of  judgment. 

45.  46.  Christ  Cleansing  the 
Temple.  Mondav,  April  3.  Matt.  21 : 
12,  17;  Mark  11  : '15-17. 

This  remarkable  assertion  of  Christ's 
authoritv    in    his   Father's    house   wp.> 


A. D.  3C, 


LUKE  XIX. 


42S 


45  ^  And  he  went  into  the  temple,  and  began  to  cast  *Mt.  21.  12,  13; 
out  them  that  sold  therein,  and  them  that  bought ;      also  John  i'li, 

46  saying  unto  them,  "It  is  written.  My  housp  is  the      i5. 
house  of  prayer:    but  ^ye  have  made  it  a  den   of   Tjlr^yii 
thieves. 

47  And  he  taught  daily  in  the  temple.      But  ^the 

chief  priests  and  the  scribes  and  the  chief  of  the  'Mt.  11. 18;  John 

48  people  sought  to  destroy  him,  and  could  not  find  what       •     !   •    • 
they  might  do:  for  all  the  people  'were  very  attentive   "Ne.  8.  2;  Ac.  I6. 
to  hear  him.  ^^ 


twice  made :  first  at  the  beginning  of 
his  mmistry  (John  2  :  15-17),  and  now 
at  its  close,  as  recorded  by  the  other 
evangelists.  The  traffic  here  rebuked 
was  in  the  outer  court  of  the  temple, 
the  court  of  the  Gentiles.  It  had 
doubtless  been  permitted  originally  for 
the  convenience  of  the  immense  con- 
course of  strangers  who  came  from  all 
parts  of  the  world  to  worship  at  Jerusa- 
lem. Sacrificial  victims  and  all  other 
requisites  for  the  ofieriugs  were  here 
kept  for  sale,  and  the  coin  of  all  nations 
was  exchanged  for  the  shekel  of  the 
sanctuary,  which  alone  could  be  offered 
in  the  temple.  But  the  traffic,  origin- 
ally conducted  with  honesty  and  de- 
corum, had  degenerated ;  and  the  temple 
courts  were  made  a  scene  of  extortion 
and  fraud,  and  the  sacredness  of  God's 
worship  was  profaned  by  the  din  and 
confusion  of  trade.  The  traffic  was  no 
longer  limited  to  the  needs  of  the 
temple ;  for  in  verse  23  it  is  implied  that 
the  money-changers  were  bankers,  re- 
ceiving money  on  deposit  and  paying 
interest,  and  were  thus  doubtless  money- 
lenders, not  improbably  making  the 
house  of  Jehovah  a  place  where  the 
needy  and  the  stranger  were  despoiled. 
A  den  of  thieves,  more  accurately, 
a  den  of  robbers,  a  stronger  word.  So 
abandoned  and  shameless  was  their  dis- 
honesty. The  words,  and  them  that 
bought  are  omitted  in  the  best  text. 
They  were  probably  borrowed  from 
Matt.  21  :  12  and  Mark  11  :  15. 

The  mere  word  of  Christ  drove  the 
unhallowed  traffickers  from  the  sanctu- 
ary. There  was  doubtless  a  majesty  in 
the  countenance  of  Christ  which  struck 
them  with  awe,  as  when,  on  the  night 
of  his  betrayal,  the  band  of  soldiers  led 
by  Judas  "  went  backward  and  fell  to 
the  ground "  while  he  stood  before 
them.      Their    consciences    also    may 


have  been  quickened  as  they  stood  in 
the  presence  of  him  whose  charactfir 
and  works  attested  him  as  God's  Mes- 
siah. 

47,  48.  Christ  during  the  Last 
Week.  Taught  daily  in  the  tem- 
ple— that  is,  he  continued  to  teach  them 
daily,  notwithstanding  the  danger  of  his 
position.  Though  fully  aware  of  the 
result,  he  did  not  seek  concealment. 
In  this  closing  week  of  his  life  Jesus 
thus  passed  the  day  in  the  temple  in 
words  and  works  of  mercy,  and  at  night 
retired  to  the  loving,  trusted  circle  in 
Bethany,  his  last  home  on  earth. 
Sought  to  destroy  him.  Rather, 
were  seeking,  implying  constant  mach- 
inations to  compass  his  death.  Some 
of  these  attempts  are  afterward  nar- 
rated, especially  their  efforts  to  entrap 
him  in  discourse,  and  thus  find  ground 
of  accusation  against  him,  but  they 
signally  failed.  For  all  the  people 
were  very  attentive  to  hear  him. 
Literally,  hung  upon  him,  hung  on  his 
lip.  The  expression  denotes  that  fixed 
attention,  absorbed  interest,  which  riv- 
eted them  to  the  spot  and  held  them  as 
if  spellbound  to  his  discourse.  Thus 
was  it  always.  "  The  common  people 
heard  him  gladly  "  (Mark  12  :  37) ;  and 
even  the  officers  of  the  Sanhedrim,  when 
they  went  to  arrest  him,  were  rendered 
utterly  incapable  by  the  power  of  his 
words,  and  returned,  saying,  "  Never 
man  sjiake  like  this  man,"  John  7  :  46. 
Jesits  was  enthroned  within  the  pro- 
foundest  convictions  of  the  common 
people ;  his  words  touched  the  deepest 
springs  of  their  souls,  waking  the  con- 
science and  stirring  the  hearts  as  no 
mere  man  had  done;  and  until  the 
Heaven-appointed  hour  came,  their 
fear  of  the  people  continually  frus- 
trated the  fiendish  purpose  of  the  Jew- 
ish rulers. 


424 


LUKE  XIX. 


A.  D.  30 


"  The  additional  idea  of  astonishment 
at  his  doctrine  is  noted  in  Marie,  ch. 
11  :  18.  Doubtless  the  words  of  our 
Lord  in  these  his  last  days  were  of 
peculiar  depth,  tenderness,  and  solem- 
nity. The  themes  were  the  spirituality 
of  God's  law,  the  necessity  of  faith  and 
repentance  as  pre-requisites  to  the  bless- 
ings of  the  Messianic  dispensation,  and 
solemn  warnings  against  the  formality 
and  hypocrisy  of  the  Pharisees.  Allu- 
sions to  his  own  approaching  sufferings 
and  death  were  doubtless  made,  which 
were  so  ojiposed  to  their  views  of  a  con- 
quering, triumphant  Messiah  as  to  ex- 
cite their  highest  wonder,  and  give  rise 
to  discussions  among  themselves  as  to 
what  the  great  Teacher  meant.  Thus 
in  his  daily  teachings  he  was  drawing 
his  earthly  ministry  to  a  close  and  pre- 
paring the  minds  of  his  followers  for 
the  awful  scene  which  was  approach- 
ing."— De.  J.  J.  Owen,  Commentary 
on  Luke, 

Remarks. 

1.  Divine  grace  is  omnipotent. 
Though  "  it  is  easier  for  a  camel  to 
go  through  a  needle's  eye  than  for  a 
rich  man  to  enter  the  kingdom  of 
God,"  yet  the  potent  word  of  Christ 
here  brings  a  man  who  was  "  ricli "  to 
his  feet  as  a  humble,  penitent,  believ- 
ing soul.  "  The  things  that  are  impos- 
sible with  men  are  possible  with  God," 
ver.  2 ;  Luke  18  :  24-28. 

2.  The  man  who  would  find  Christ 
must  not  stand  upon  dignity  or  station. 
Zaccheus,  disregarding  all  the  sugges- 
tions of  wealth  and  position,  like  a 
child,  climbed  a  sycamore  tree  rather 
than  fail  of  seeing  him,  ver.  4;  Ps.  138  : 
6 ;  Luke  18  :  14. 

3.  Whenever  the  gospel  comes,  Christ 
is  at  the  door  seeking  entertainment; 
and  if  admitted,  he  brings  salvation, 
ver.  5.  "Behold  I  stand  at  the  door 
and  knock  ;  if  any  man  hear  my  voice, 
and  open  the  door,  I  will  come  in  to 
him,  and  will  sup  with  him,  and  he 
with  me,"  ver.  5 ;  Rev.  3  :  20. 

4.  "  Those  who  are  convinced  of  hav- 
ing done  wrong  cannot  evidence  the 
sincerity  of  their  repentance  unless  by 
making  restitution.  Observe,  he  does 
not  think  that  giving  half  his  estate  to 
the  poor  will  atone  for  the  wrong  he 
has  done.    God  hates  robbery  for  burnt 


offerings,  and  we  must  first  do  justly  and 
then  have  mercy." — Henry.   Ver.  8. 

6.  Penitence  only  finds  full  proof 
when,  after  confession  and  restitution 
the  sin  renounced  is  replaced  by  th€ 
opposite  virtue.  Zaccheus  said,  "  The 
half  of  my  goods  I  give  to  the  poor ;" 
the  selfish  greed  of  wealth  was  changed 
into  self-abnegating  charity,  ver.  8 :  2 
Cor.  5  :  17. 

6.  Mark  the  responsibility  of  the  head 
of  a  family !  The  reception  or  rejec- 
tion of  Christ  by  him,  determining,  aa 
it  so  often  does,  the  whole  character 
and  influence  of  home,  may  be  the 
hinge  on  which  turns  the  salvation  or 
ruin  of  his  household.  When  Zaccheus 
received  Christ,  salvation  came  to  his 
house.  Gen.  18  :  19 ;  John  4  :  53 ;  Acts 
10  :  2;  18  :  8. 

7.  Christ  came  to  seek  and  save  the 
lost,  therefore  never  despair  of  the 
lost  or  give  over  seeking  their  salvation. 
Jericho  was  a  priest-city,  crowded  with 
men  glorying  in  their  religion,  but  he 
brought  salvation,  not  tfl  these,  but  to 
the  chief  of  the  publicans,  ver.  10; 
Matt.  8:5-13;  Luke  4  :  25-27. 

8.  Human  vision  is  too  limited  to 
forecast  the  future.  The  multitudes, 
glowing  with  temporary  enthusiasm, 
suppose  Christ's  coronation  as  King  on 
the  throne  of  David  will  at  once  occur. 
They  see  not  the  long  ages  filled  with 
conflict  and  sorrow  which  must  pass 
before  he  will  "  come  in  his  glory  "  and 
his  kingdom  be  set  up  in  power  on 
earth,  ver.  11 ;  Matt.  24  :  36 ;  Acts  1 :  7. 

9.  .Jesus  has  gone  to  receive  for  him- 
self a  kingdom  and  to  return.  His 
comingin  triumph,"  havingreceived  the 
kingdom,"  is  as  certain  as  his  depart- 
ure, ver.  12 ;  Acts  1:11;  1  Thess.  4  : 
15-17  ;  2  Thess.  1  :  7-10. 

10.  Life  with  its  gifts  and  opportuni- 
ties is  in  a  certain  sense  a  probation, 
and  the  place  and  work  here  assigned 
are  appointed  to  test  fitness  for  a  higher 
place  and  greater  work  in  the  heavenly 
kingdom,  ver.  13;  Matt.  19  :  27-30; 
Rev.  3  :  21. 

11.  Every  servant  of  Christ  must  at 
last  render  to  him  a  strict  account ;  he 
cannot  escape  it.  And  each  will  re- 
ceive a  reward  according  to  the  use  he 
has  here  made  of  the  trust  committed 
to  him,  ver.  15;  Luke  16  :  2;  Rom.  14  : 
12 ;  2  Cor.  5  :  10 ;  Heb.  13  :  7 ;  1  Pet. 
4  :5. 


A.  D.  30. 


LUKE  XX. 


425 


12.  Success  in  life's  work  is  achieved 
not  by  our  own  power,  but  through 
Christ's  grace;  ana  the  glory  of  the  re- 
sult, therefore,  is  not  to  be  ascribed  to 
self,  but  to  him.  "  Tky  i)ound  hath 
gained  ten  pounds,"  ver.  16 ;  John  15  : 
5 ;  Rom.  12  :  3,  6 ;  1  Cor.  3:5-7;  1  Pet. 
4  :  10,11. 

13.  "There  are  degrees  of  glory  in 
heaven.  Every  vessel  will  be  alike 
full,  but  will  not  be  alike  large,  and  the 
degrees  of  glory  there  will  be  according 
to  the  degrees  of  usefulness  here." — 
Heney.    Vers.  16-19. 

14.  Unworthy  and  perverted  concep- 
tions of  God  lie  at  the  basis  of  failure 
to  serve  him ;  we  could  not  know  him 
as  he  is  and  withhold  our  hearts  and 
service,  ver.  21 ;  Rom.  1  :  22-25. 

15.  The  negative  character,  who, 
admitting  that  he  does  no  good,  yet 
thinks  he  does  no  evil,  makes  a  fatal 
mistake.  His  failure  to  discharge  the 
trust  committed  to  him  robs  and  insults 
God  by  withholding  the  service  due  to 
him  and  by  impeaching  the  divine 
goodness  in  bestowing  the  trust,  ver. 
22. 

16.  A  faithful  improvement  of  Christ's 
gifts  perpetually  adds  to  them,  and  with 
an  ever-enlarging  ratio  of  increase, 
while  a  failure  to  use  them  continually 
decreases  them,  and  results  at  last  in 
their  total  loss,  ver.  26. 

17.  The  enemies  of  Christ's  kingdom 
will  in  the  end  fall  before  him.  "  Who- 
ever will  not  be  ruled  by  the  grace  of 
Christ  will  inevitably  be  ruined  by  the 
wrath  of  Christ,"  ver.  27  ;  2  Thess.  1  : 
6-10. 

18.  Jesus,  though  he  knew  that  suf- 
fering and  death  awaited  him  at  Jeru- 
salem, yet  for  our  salvation  "  went  be- 
fore," hastening  to  the  cross,  ver.  28 ; 
Heb.  12  :  2,  3.  How  should  this  quicken 
our  zeal  for  him !  2  Cor.  5  :  14,  15. 

19.  Christ  is  omniscient  and  omnij}- 
otent ;  he  perfectly  knew  the  heart  and 
exercised  secret  control  over  its  pur- 
poses, vers.  30,  34 ;  Matt.  9:4;  John 
2  :  24,  25. 

20.  Hypocrites  dislike  the  exaltation 
of  Christ  and  refuse  him  royal  honors 
as  the  divine  King,  ver.  39 ;  John  5  : 
23 ;  8  :  47  ;  10  :  46  ;  1  John  4  :  6. 

21.  Christ  was  the  revealer  of  God. 
"The  holy  tears  of  Jesus  show  how 
God's  heart  is  disposed  toward  men 
when  they  fall   into  sin  and  destruc- 


tion," ver.  41 ;  Matt.  23  :  37 ;  John  1  : 
18;  14  :  9-11;  Heb.  1  :  2,  3. 

22.  Great  privileges,  if  abused,  only 
bring  the  greater  condemnation,  ver. 
43  ;  Matt.  11  :  20-24;  John  15  :  22-24. 

23.  There  is  a  "  time  of  visitation,'' 
an  hour  of  special  grace,  when  salva- 
tion is  nigh,  but  abused  and  neglected 
it  passes  away  for  ever  and  becomes  a 
presage  of  the  day  of  doom,  ver.  44 ; 
Prov.  1  :  24-30 ;  Jer,  8  :  20 ;  Luke  14  : 
24  ;  Heb.  12  :  25. 

24.  The  more  perfectly  Christ  re- 
vealed his  Godhead  in  his  words  and 
works  of  mercy,  the  more  fiercely  the 
Jews  sought  to  destroy  him ;  and  in 
like  manner  "  all  that  will  live  godly 
in  Christ  Jesus  shall  suflfer  persecu- 
tion," ver.  47  ;  John  15  :  18-21;  2  Tim. 
3  :  12. 

25.  Christ's  words  of  life  and  peace 
thrill  the  souls  of  the  humble,  the 
troubled,  and  the  sorrowing,  while  they 
influence  the  hatred  of  the  proud  and 
self-sufllcient,  ver.  48 ;  Mark  12  :  37 ; 
Luke  4  :  18,  19. 


CHAPTER  XX. 

In  this  chapter  Luke  gives  the  ac- 
count of  the  conflict  on  Tuesday  of  the 
passion  week  between  Jesus  and  the 
ecclesiastical  leaders  of  the  Jews.  They 
question  his  authority  and  demand  his 
credentials.  He  replies  by  questioning 
them  in  regard  to  the  authority  of  John 
the  Baptist  (vers.  1-8),  and  then  shows 
their  guilt  and  terrible  doom  by  the 
parable  of  the  vineyard  let  out  to 
wicked  husbandmen,  9-18.  Gladly 
would  they  lay  hands  on  him,  but  they 
are  restrained  by  fear  of  the  people. 
They  therefoie  resort  to  artifice,  hop- 
ing to  entraj)  him  and  in  some  way 
turn  from  him  the  favor  of  the  people. 
First  they  send  "spies,"  certain  Phar- 
isees and  Herodians,  to  him  to  inquire 
concerning  paying  tribute  to  Csesar,  but 
his  answer  excites  admiration  and  as- 
tonishment, 19-26.  Next,  Sadducees 
come  and  ask  a  perplexing  question 
regarding  the  resurrection,  but  they 
are  put  to  silence,  27-40.  Jesus  then 
puts  a  question  concerning  the  Messiah, 
which  is  unanswered,  and  follows  it  by 
warning  the  people  against  their  covet- 
ous and  hypocritical  teachers,  39-47. 

1-8.  The    Authority    of    Jrsus 


i26 


LUKE  XX. 


A.  D.  30 


Christ's  authority  questioned;  parable  of  the  vineyard  and 
the  wicked  husbandmen. 

XX.     AND  »it  came  to  pass,  that  on  one  of  those  days,   "Mt.    2i.   23-27 
as  he  taught  the  people  in  the  temple,  and  preached      ^^"  ^*'  ^^'^' 
the  gospel,  the  chief  priests  and  the  scribes  came  upon 

2  him  with  the  elders,  and  spake  unto  him,  saying, 

Tell  us,  •'by  what  authority  doest  thou  these  things?   "John 2. i8;  Ac.4 

3  or  who  is  he  that  gave  thee  this  authority  ?    And  he      ' '     ^^' 
answered  and  said  unto  them,  I  will  also  ask  you  one 

4  thing ;  and  answer  me :  The  baptism  of  John,  was  it 
6  from  heaven,  or  of  men?    And  they  reasoned  with 


QUESTIONED  BY  THE  SaNHEDKIM, 
Matt.  21  :  23-27;  Mark  11  :  27-33.  The 
three  accounts  are  very  similar.  Mark 
is  the  most  vivid;  Matthew  adds  the 
parable  of  the  two  sons ;  Luke  begins 
indefinitely. 

1.  One  of  those  days,  Tuesday 
morning.  Matt.  21  :  18;  Mark  11  :  20. 
The  chief  priests  and  the  scribes 
came  upon  him  with  the  elders, 
members  of  the  three  classes  composing 
the  Sanhedrim,  the  highest  ecclesiasti- 
cal council  of  the  Jews.  They  were 
evidently  the  leading  members  of  the 
Sanhedrim,  though  it  does  not  appear 
that  they  came  as  an  official  and  formal 
deputation  similar  to  that  which  had 
been  sent  to  John  the  Baptist,  John  1  : 
19-28. 

2.  By  what  authority?  Not  only 
by  what,  but  also  by  what  kind  of,  au- 
thority, divine  or  human,  Messianic  or 
proijhetic?  These  things,  cleansing 
the  temple,  performing  miracles,  and 
teaching.  Who  is  he  that  gave 
thee?  Who,  with  authority,  gave 
thee  this  authority?  The  Sanhedrim 
authorized  teachers  in  the  temple  and 
tried  false  prophets,  but  Jesus  had  not 
been  authorized  by  them.  Hence  their 
two  questions,  implying  that  his  au- 
thority was  not  of  God.  The  Mosaic 
law  had  given  directions  for  the  dis- 
sovery,  rejection,  and  death  of  false 
prophets,  Deut.  13  :  1-5;  18  :  20-22. 
These  questions  in  themselves  were 
therefore  entirely  proper  for  any  Jews, 
and  especially  for  the  members  of  the 
Sanhedrim,  to  ask.  John  had  asked  a 
somewhat  similar  question,  Matt.  11  : 
3.  But  they  no\r  ask  with  wrong  mo- 
tives, wishing  to  entrap  him  and  find 
occasion  to  destroy  him  (ch.  19  :  47),  and 
to  draw  forth  some  such  declaration 
(ui  that  he  was  the  Son  of  God,  and 


charge  him  with  blasphemy,  Mark  14  : 
61-64.  The  questions  were  also  really 
needless,  for  the  works  and  doctrines 
of  Jesus  were  evidences  that  he  was 
the  Messiah,  and  that  he  came  from 
God,  John  3:2;  10  :  24,  25,  37,  38 ;  12  : 
37.  Jesus,  therefore,  was  not  called 
upon  under  such  circumstances  to  an- 
swer their  questions.  We  have  here 
the  first  direct  assault  of  the  authorities 
of  the  temple  and  of  the  great  Jewish 
council  upon  Jesus. 

3.  Jesus  does  not  evade  them,  but 
he  brings  them  to  the  consideration  of 
a  fundamental  fact  in  this  discussion, 
the  admission  of  which  would  lead  to 
an  irresistible  conclusion,  John  5  :  33- 
36;  10  :  41.  He  might  have  appealed 
to  the  raising  of  Lazarus,  and  his  other 
miracles;  but  since  these  Jewish  rulers 
came  with  wicked  designs,  and  were 
not  even  deserving  an  answer,  he  adopts 
a  difiierent  mode  of  reply,  one  which 
both  answers  and  confounds  them.  The 
reference  to  John,  whom  Jesus  had  de- 
clared to  be  his  forerunner  (the  Elijah 
that  was  to  come.  Matt.  11  :  14),  and 
by  whom  he  had  been  baptized,  was 
indeed  a  suggestive  answer  that  he  was 
from  God,  the  Messiah,  since  John  had 
declared  him  so  to  be,  John  1  :  26,  29, 
32-34.  Jesus  could  appeal  to  these  dec- 
larations. At  the  same  time  he  defeats 
their  designs,  and  extorts  from  tham 
an  unwilling  and  hypocritical  confes- 
sion that  they  are  unable  and  incom- 
petent to  judge.  Answer  me.  This 
is  a  demand  or  challenge,  and  gives 
greater  life  to  the  narrative. 

4.  The  baptism  of  John,  the 
whole  ministration  of  John,  of  which 
baptism  formed  a  very  prominent  part. 
From  heaven,  or  of  (from)  men? 
Did  John  act  by  the  authority  of  God, 
or  by  his  own  ?    Was  he  a  true  prophet 


A.  D.  30. 


LUKE   XX. 


427 


themselves,  saying,  If  we  shall  say.  From  heaven  ;  he 

6  will  say,  Why  then  believed  ye  him  not?     But  and 

if  we  say,  Of  men;  all  the  people  will  stone  us:  "for   •  ch.  7. 29;  Mt.  14. 6. 

7  they  be  persuaded  that  John  was  a  prophet.     And 
they  answered,  that  they  could  not  tell  whence  it  was. 

8  And  Jesus  said  unto  them.  Neither  tell  I  you  by  what 
authority  I  do  these  things. 

9  Then  began  he  to  speak  to  the  people  this  parable ;   *  ^^  ^J,,   ^^2 
^  A  certain  man  planted  a  vineyard,  and  let  it  forth  to      also  ls."5. 1, 2. 


or  a  false  one  ?  This  was  a  fundamental 
question,  really  involving  the  question 
tney  asked.  If  they  acknowledged  John 
as  a  prophet,  they  must  also  acknow- 
ledge Jesus. 

5.  They  reasoned  with,  rather, 
among,  themselves.  They  saw  that 
the  question  was  a  legitimate  one,  but 
it  troubled  them.  They  consulted  and 
deliberated  as  to  what  answer  they 
should  give  and  what  might  be  the 
eflfect  of  the  different  replies  suggested. 
Why  then  believed  ye  him  not? 
Why  did  you  not  become  his  followers 
and  believe  when  he  testified  of  me  as 
the  Messiah  ?  To  acknowledge  that  John 
was  a  true  prophet  would  be  to  condemn 
themselves  for  rejecting  both  John  and 
Jesus. 

6.  Bnt  and  if  we  say,  Of  (from) 
men;  all  the  people  will  stone 
us.  This  was  the  grand  motive  of  their 
silence.  They  would  have  preferred  to 
say  from  men,  but  they  feared  to  brave 
popular  opinion,  and  perhaps  a  popular 
tumult.  Persuaded  that  John  was 
a  prophet.  Mark  says,  "  All  counted 
John,  that  he  was  a  prophet  indeed." 
All  regarded  him  as  really  a  prophet. 

7.  Against  all  the  evidence  they  had 
seen  of  John's  prophetic  office,  and 
doubtless  against  their  own  convictions, 
they  answered  that  they  could 
not  tell,  rather,  they  kneiv  not 
whence  it  was.  The  answer  was 
hypocritical,  a  confession  of  ignorance. 

8.  Neither  tell  I  you.  One  of  our 
Saviour's  brief  answers  replete  with 
meaning.  If  you  are  unable  or  un- 
willing to  judge  of , John  and  his  teach- 
ing, you  are  equally  so  in  regard  to  me. 
If  you  dare  not  deny  his  divine  com- 
mission, you  should  acknowledge  mine. 
Your  real  unwillingness  to  acknow- 
ledge, according  to  the  convictions  of 
your  own  consciences,  that  John  was  a 
true  prophet,  merits   from   me   a  cor- 


responding unwillingness  to  give  you 
any  more  evidence  in  regard  to  myself 
than  that  you  already  have. 

9-18.  The  Paeable  of  the 
Wicked  Husbandmen,  Matt.  21 :  33- 
46 ;  Mark  12  :  1-12.  The  fearful  guilt 
of  the  Jewish  people  in  persecuting  the 
prophets  and  murdering  the  Messiah, 
and  their  terrible  doom.  Mark  and 
Luke  relate  this  parable  alone;  the 
three  related  by  Matthew  were  all 
specially  applicable  to  the  Jewish 
leaders  in  their  rejection  of  the  Messiah. 
But  this  is  the  central  one,  and  deals 
most  pointedly  with  the  murderous 
rejecters  of  Jesus. 

9.  To  speak  to  the  people.  .Ac- 
cording to  Matthew,  to  "  the  chief 
priests  and  the  elders  of  the  people," 
21  :  23.  Mark  says  "  the  chief  priests 
and  the  scribes  and  the  elders,"  11  :  27. 
The  evangelists  write  according  to  their 
different  standpoints.  All  these  classes 
were  among  his  auditors.  It  was  spe- 
cially intended  for  the  scribes,  chief 
priests,  and  elders;  but  he  intended 
that  the  people  should  also  hear  it,  for 
it  was  a  matter  of  great  concern  to  them. 
We  have  here  a  beautiful  illustration 
of  diversity  and  harmony  in  the  inde- 
pendent accounts  of  the  evangelists. 
Parable.  See  on  ch.  5  :  36.  A  cer- 
tain man.  Simply,  a  man..  A  vine- 
yard. A  simile  often  used  in  Scripture, 
Ps.  80  :  8-16;  Isa.  27  :  2-7.  See  espe- 
cially Isa.  5  :  1-7,  which  bears  a  closn 
resemblance  to  this  parable.  The 
Jewish  leaders  were  familiar  with  these 
passages,  and  were  thus  somewhat  pre- 
pared to  understand  the  parable,  ver. 
19.  Let  it  out  to  husbandmen. 
Tillers  of  the  ground,  who  in  this  in- 
stance turned  their  attention  to  keeping 
a  vineyard.  From  Sol.  Song  8  :  11  and 
Isa.  7  :  23  we  may  infer  that  a  most 
valuable  vineyard  of  a  thousand  vines 
yielded  a  rent  of  a  thousand  shekels  of 


428 


LUKE  XX. 


A.  D.  30. 


husbandmen,  and  went  into  a  far  country  for  a  long 

10  time.  And  at  the  season  he  sent  a  servant  to  the 
husbandmen,  that  they  should  give  him  of  the  fruit 
of  the  vineyard :  but  the  husbandmen  beat  him,  and 

11  sent  him.  away  empty.  And  again  he  sent  another 
servant :  and  they  beat  him  also,  and  entreated  him 

12  shamefully,  and  sent  him  away  empty.  And  again  he 
sent  a  third;  and  they  wounded  him  also,  and  cast 

13  him  out.  Then  said  the  lord  of  the  vineyard, « What 
shall  I  do  ?    I  will  send  my  beloved  son :  it  may  be 

14  they  will  reverence  him  when  they  see  him.  But 
when  the  husbandmen  saw  him,  they  reasoned  among 
themselves,  saying.  This  is  the  heir :  come,  let  us  kill 

15  him,  That  the  inheritance  may  be  ours.    So  they  cast 


>  Hos.  11.  8. 


silver,  or  about  five  hundred  dollars. 
In  this  instance  the  husbandmen  were 
to  give  a  portion  of  the  fruits  as  the 
rent,  ver.  10 ;  Mark  12  :  2.  Vineyards 
were  very  productive,  but  required  great 
labor  and  care  in  digging,  planting, 
propping,  pruning,  gathering  grapes, 
and  making  wine.  Went  into  a  far 
country.  Rather,  went  abroad.  The 
Greek  word  does  not  say  whether  it  was 
far  or  near. 

10.  At  the  season,  the  time  of 
vintage.  The  general  vintage  was  in 
September.  The  first  ripe  grapes  were 
gathered  somewhat  earlier,  Num.  13  : 
20.  Of  the  fruit,  that  portion  of  the 
product  which  belonged  to  him  as  rent. 
The  vineyard  was  let  out  on  shares. 
But  the  husbandmen  beat  him. 
Instead  of  cheerfully  and  honestly 
giving  the  servant  the  portion  of  fruit 
which  was  due  the  owner,  they  "  beat 
him  "  severely  with  rods  or  with  their 
fists,  and  sent  him  away  empty.  All 
the  three  evangelists  show  in  their 
accounts  that  the  husbandmen  treated 
the  servants  worse  and  worse.  The 
ground-thought  is  the  same  in  all,  but 
Mark  is  the  most  particular  in  de- 
scribing the  gradation  of  their  crimes. 

11.  The  husbandmen  treated  the 
second  servant  worse  than  the  first. 
They  not  only  beat  him,  but  treated 
him  shamefully.  Mark  says,  "at 
him  they  cast  stones  and  wounded  him 
in  the  head."  Stoning  was  a  common 
way  of  putting  to  death  among  the 
Tews,  Deut.  21  :  21 ;  Josh.  7  :  25;  Acts 
7  :  58.  In  this  case  death  did  not 
result,  as  the  connection  shows ;  but 
they  treated  him  with  dishonor,  out- 


raged,  shamefully  handled  him,   atd 
then  sent  him  away  empty. 

12.  And  again  he  sent  a  third, 
and  they  wounded  him,  also  and 
cast  him  out.  Mark  says,  "  him  they 
killed,  and  many  others,"  12  :  5.  They 
not  only  wounded  but  killed  him.  In 
like  manner  they  maltreated  many 
others,  beating  and  stoning  some  and 
killing  others.  Thus  the  three  servants 
specified  were  only  selections  from  many 
examples. 

13.  The  owner  perseveres  with  won- 
derful patience  in  his  peaceful  endeavors 
to  obtain  from  these  lawless  husband- 
men his  due.  Having  exhausted  every 
resource,  having  sent  every  servant  that 
could  have  any  influence,  he  says, 
What  shall  I  do?  The  question  de- 
notes anxiety  to  avoid,  if  possible,  a 
resort  to  extreme  measures.  I  Avill 
send  my  beloved  son.  Mark  records 
that  it  was  his  "  one  son,"  his  one 
beloved  son.  They  will  reverence, 
etc.  They  will  so  respect  and  revere 
my  son  as  to  heed  what  he  says,  and 
pay  the  rent.  When  they  see  him. 
These  words  are  not  found  in  the  best 
text.  They  may  have  been  added  by 
some  copyist,  as  the  thought  is  implied. 

14.  The  heir,  the  one  to  whom 
the  vineyard  would  at  length  belong. 
Come,  let  us  kill  him.  Compare 
the  similar  language  of  the  sons  of 
Jacob  concerning  their  brother  Joseph, 
Gen.  37  :  20.  The  inheritance  shall 
be  ours.  Thus,  in  opposition  to  the 
great  clemency  and  wonderful  patience 
of  the  owner,  these  wicked  men  con- 
sulted among  themselves  and  plotted 
against  him.     When  the  only  son  and 


A.  D.  30. 


LUKE  XX. 


429 


16  bim  out  of  the  vineyard,  and  killed  him.  What 
therefore  shall  the  lord  of  the  vineyard  do  unto  them? 
He  shall  come  and  destroy  these  husbandmen,  and 
shall  give  the  vineyard  to  others. 

And  when  they  heard  it,  they  said,  God  forbid  I 


heir  was  destroyed,  they  thought  to 
hold  the  vineyard  as  their  own.  The 
parable  presents  an  extreme  case.  But 
it  is  not  uecessary  to  regard  it  as  un- 
lifelike  or  fictitious.  Doubtless  his 
liearers  could  recall  similar  agreements 
violently  broken.  In  the  unsettled 
state  of  the  country  we  can  conceive 
that  an  atrocious  case,  as  the  one  here 
presented,  could  have  happened. 

15.  They  put  their  fiendish  plans 
into  execution.  They  cast  him  out 
of  the  vineyard,  and  killed  him. 
They  treated  him  with  contempt  and 
heartlessly  put  him  to  death.  What 
therefore  shall,  etc.  Rather,  What 
therefore  will  the  lord  of  the  vineyard 
do  ?  Not  merely  what  would  he  do  nor 
what  can  he  do,  but,  such  being  the  ter- 
rible state  of  things,  what  will  he  do  ? 
There  seems  to  be  some  transition,  or  at 
least  a  reference,  from  the  parable  to 
the  things  signified  among  the  Jewish 
people. 

l(j.  He  shall  come  and  destroy 
these  husbandmen,  etc.,  Isa.  5  :  4, 
6.  According  to  Matthew  (21  :  41),  the 
Jewish  rulers  give  this  answer,  and  thus 

Eass  sentence  upon  themselves.  But 
ere  and  in  Mark  12  :  9  Jesus  seems  to 
answer  the  question  himself.  It  is  not  im- 
possible, however,  to  regard  the  answer 
even  here  as  given  by  some  one  of  the 
chief  priests,  elders,  or  scribes.  But  it 
is  better  to  suppose  that  Jesus  repeated 
the  answer  to  give  it  emphasis  and  his 
approval.  And  as  he  repeated  it  the 
people  seemed  to  have  caught  the  mean- 
ing of  the  parable;  for  according  to  ver. 
16,  they  exclaimed,  God  forbid,  or 
rather.  May  it  not  be !  Far  be  it !  Let 
it  never  happen ! 

The  parable  being  completed,  it  is 
best  at  this  point  to  consider  its  mean- 
ing. Its  grand  design  was  to  shadow 
forth  the  rejection  of  the  Jewish  peo- 
ple on  account  of  their  rejection  of 
the  prophets,  and  especially  of  the 
Messiah.  Verses  9-14  referred  to  the 
past;  verse  15  and  onward  was  pro- 
phetic, The  centre  of  comparison  is 
found  in  the  ungrateful  and  cruel  treat- 


ment of  the  servants  and  son  on  the 
one  hand,  and  the  righteous  judgmeul 
upon  the  husbandmen  on  the  other. 
The  man  or  lord  of  the  vineyard  repre- 
sents God  the  Father;  the  husband- 
men, the  Jewish  people,  as  is  very  evi- 
dent from  Matt.  21  :  43,  "  The  kingdom 
of  God  shall  be  taken  from  you,  and 
given  to  a  nation  bringing  forth  the 
fruits  thereof"  The  chief  priests  and 
Pharisees,  being  both  the  civil  and 
religious  leaders,  representatives  and 
rulers  of  the  people,  could  very  truly 
regard  the  parable  as  against  them, 
ver.  19.  The  vineyard  cannot  here 
represent,  as  in  Isa.  5:1,  the  Jewish 
people,  for  they  are  already  represent- 
ed by  the  husbandmen,  but  rather  the 
religious  blessings  and  privileges  en- 
trusted to  them  as  a  people — the  true 
religion  as  revealed  in  the  word  of  God, 
Rom.  9  :  4,  5. 

The  minute  details  in  regard  to  the 
vineyard  need  not  be  pressed  closely. 
The  planting  may  be  said  to  have  oc- 
curred under  Moses  and  Joshua,  Ps.  80  : 
8.  The  letting  it  out  to  husbandmen  may 
refer  to  the  solemn  covenants  between 
God  and  the  people,  as  at  the  giving  of 
the  law,  Ex.  20  :  19;  24  :  7,  8.  The 
householder  going  to  another  country 
can  also  be  used  to  represent  the  with- 
holdment  of  such  open  revelations  as 
upon  Sinai  and  the  speaking  face  to 
face  with  Moses,  Deut.  34  :  10-12.  The 
frttit  represents  the  wise  improvement 
of  their  gifts  and  blessings,  the  bring- 
ing to  God,  not  only  the  service  of  their 
lips,  but  also  their  hearts  (Isa.  5:4; 
29  :  13) ;  the  tithes,  offerings,  prayers, 
and  labors,  Mai.  3  :  8-10 ;  Rom.  7  :  4. 

The  servants  sent  by  the  householder 
represent  the  prophets.  A  period  of 
about  three  hundred  and  eight  years 
intervened  between  the  death  of  Mosea 
and  the  call  of  Samuel  to  be  a  prophet. 
Though  there  were  prophets  during  the 
Judges,  yet  the  more  conspicuous  proph- 
ets began  with  Samuel,  continuing  till 
Malachi,  and  ending  with  John  the 
Baptist,  Matt.  11  :  13.  The  treatment 
they  received  accords  well  with  the  Ian 


130 


LUKE  XX. 


A.  D.  30. 


17      And  he  beheld  them,  and  said,  What  is  this  then   'Ps-  us.  22;  Mt. 
that  is  written,  ""The   stone   which  the  builders   re-      jj'  /i"'  ^^^'  ^'' 


^uage  of  the  parable.  Thus  the  chil- 
dren of  Israel  preferred  a  king  to  Sam- 
uel in  his  old  age,  1  Sam.  8  :  6-8 ;  12 : 
12,  13.  Elijah  was  persecuted  by  Ahab, 
1  Kings  18  :  10-12.  Isaiah,  according  to 
Jewish  tradition,  was  sawn  asunder  by 
King  Mauasseh.  Zechariah,  the  sou  of 
Jehoiada,  was  stoned  to  death,  2  Chron. 
24  :  20-22.  Jei'eraiah  was  imprisoned 
(Jer,  37  :  15),  and  according  to  tradi- 
tion was  stoned  by  the  exiles  in  Egypt. 
Compare  also  1  Kings  22  :  20-28;  2 
Chron.  36  :  16;  Neh.  9  :  26;  ifatt.  27  : 
37  ;  Acts  7  :  52;  Ileb.  11  :  36-38. 

The  son  represents  Christ,  who  was 
sent  after  a  long  series  of  revelations 
iud  prophets,  Heb.  1  :  1,  2.  He  is  the 
only-begotten  and  well-beloved  Son,  the 
Son  of  God  in  the  highest  sense,  Mark 

I  :  11;  John  1  :  14;  Heb.  1  :  3-9.  He 
is  the  "  heir  of  all  things,"  Heb.  1  :  2. 
Tlius,  ill  parabolic  language,  Jesus  an- 
swers the  question  of  the  chief  priests 
and  elders  in  ver.  1.  He  had  done 
"these  things"  by  the  authority  of  the 
Son.  The  language  they  will  reverence 
my  son  presents  the  human  side  as  it 
would  seem  to  men,  to  intelligent  crea- 
tures who  had  no  knowledge  of  the  fu- 
ture. It  was  their  duty  to  reverence  the 
Son  of  God.  It  was  i-easonable  to  sup- 
pose that  they  would  have  reverenced 
their  long  -  expected  Messiah.  God's 
foreknowledge  of  their  wicked  conduct 
did  not  aft'ect  their  freedom  and  their 
duty.  They  acted  without  compulsion. 
The  killing  of  the  son  points  to  the  cru- 
cifixion, ch.  23  :  33 ;  Acts  3  :  13-15.  And 
as  the  son  was  cast  out  of  the  vineyard, 
so  Jesus  "  suflfered  without  the  gate," 
Heb.  13  :  12,  13  ;  Mark  15  :  20-23.  Com- 
pare 1  Kings  21  :  13 ;  Acts  7  :  58.  The 
reason  for  killing  the  son,  that  the  in- 
heritance may  be  ours,  must  not  be  press- 
ed too  closely.  The  very  nature  of  sin 
is  robbery ;  the  sinner  robs  God,  and 
would  usurp  his  place  and  authority. 
So  the  Jewish  people,  in  rejecting 
Christ,  wanted  their  own  way,  and  were 
determined  to  have  it.  They  were  rob- 
bers, murderers,  and  usurpers.     John 

II  :  47-53  throws  light  on  their  feelings 
and  motives  a  little  time  before  uttering 
this  parable.  They  feared  lest  all 
Bhould  believe  on  him,  and  they  would 


lose  their  j)ower  and  position  ;  they  alsc 
feared,  or  professed  to  fear,  lest  the 
people  should  make  him  king  and  the 
Romans  come  and  take  away  their  place 
and  nation. 

Thus  far  the  pai'able  represents  the 
patience  and  forbearance  of  God  iu 
sending  his  servants,  the  prophets,  and 
last  his  Son.  What  more  could  he 
have  done?  Isa.  5  :  4,  5.  After  receiv- 
ing such  ungrateful  and  cruel  treat- 
ment from  their  hands,  what  was  left 
but  to  punish  ?  Isa.  5  :  5,  6. 

The  coining  of  the  Lord  of  the  vine- 
yard and  the  destruction  of  these  hus- 
ibandmen  represent  the  coming  of  God 
in  judgment  upon  the  Jewish  nation  in 
the  destruction  of  Jerusalem,  when 
"  their  house  was  left  unto  them 
desolate"  (ch.  13  :  35),  and  they  suffer- 
ed "  affliction  such  as  was  not  from  the 
beginning  of  the  creation,"  ilark  13  : 
19.  At  Jerusalem  alone,  it  is  said, 
1,100,000  perished  by  the  sword,  famine, 
and  pestilence.  Besides,  97,000  were 
sold  as  slaves,  and  vast  multitudes 
perished  iu  other  ])arts  of  Judea.  Com- 
pare Matt.  23  :  34-36.  The  giving  the 
vineyard  unto  others  represents  the 
rejection  of  the  Jews  and  the  calling  of 
the  Gentiles,  Rom.  9  :  30,  31 ;  11  :  9,  10. 

17.  Jesus  further  rivets  the  applica- 
tion of  the  parable  by  quoting  an  an- 
cient prophecy,  and  tliereby  intimating, 
at  the  same  time,  that  the  son  who  had 
been  left  dead  would  come  to  life  again 
and  be  the  Head  of  the  people  of  God. 
What  is  this  then  that  is  written  ? 
You  surely  have  read  it.  The  scri])ture 
quoted  is  Ps.  118  :  22,  and  in  the  words 
of  the  Septuagint  version.  The  Jews 
applied  it  to  the  Messiah  ;  from  it  (vers. 
25,  26)  the  multitude  had  derived  their 
hosannas  at  the  public  entry  of  J-^sua 
into  Jerusalem,  Mark  11:9,  io.  As  the 
multitude  had  applied  this  Psalm  to 
Jesus,  so  Jesus  now  applies  it  to  him- 
self as  the  Christ.  The  stone,  in  the 
figurative  language  of  prophecy,  was 
Christ.  This  is  regarded  as  a  typical 
prophecy,  some  referring  its  typical  ful- 
filment to  David,  who  was  disallowed 
and  rejected  by  Saul  and  the  ruling  men 
of  the  nation,  and  yet  was  chosen  to  be 
king  of  Israel ;  others  refer  it  to  Zerub« 


A.  D.  30. 


LUKE  XX. 


431 


jected,  the  same  is  become  the  head  of  the  corner? 

18  Whosoever  8  shall  fall  upon  that  stone  shall  be  bro- 
ken; but ''on  whomsoever  it  shall  tall,  it  will  grind 

19  him  to  powder.  And  the  chief  priests  and  the  scribes 
the  same  hour  sought  to  lay  hands  on  him ;  and  they 
feared  the  people :  for  they  perceived  that  he  had 
spoken  this  parable  against  them. 

Concerning  the  payment  of  tribute  to  Ckesar,  the  resurrection 
of  the  dead,  and  the  Son  of  David. 

20  'And  they  watched  him,  and  sent  forth  spies,  which 


IPs.  2.  12;  Is.  S 
14, 15;  Zee.  I'.!.  :i 
Mt.  21.  44;  lio 
9.  33;  2  Cor.  4 
3,  4 ;  1  Pet.  2.  8. 

"■Ps.  2.  9;  21.8,  9; 
Is.  60.  12  ;  Dau. 
2.  34,  35,  44,  46 
Mt.  21.44. 


'  Mt.  22. 15-22;  Mk 
12.  13-17. 


babel  (Zecli.  3  :  8,  9 ;  4  :  7),  and  others 
Btill  to  Mordecai ;  its  special  and  com- 
plete fulfilment  was  in  Christ.  Com- 
pare on  Matt.  1  :  22,  23.  The  build- 
ers were  the  Jews,  John  19  :  15.  Re- 
jected, disapproved,  disallowed.  They 
did  not  allow  the  claims  of  Jesus.  Head 
of  the  corner.  The  head-stone  or 
corner-stone  ;  the  stone  that  lies  at  the 
foundation  of  the  building,  where  the 
two  walls  come  together,  binding  them 
firmly,  and  giving  the  building  its 
strength  and  supi^ort.  Thus  Christ  is 
the  support  of  the  spiritual  building, 
the  "holy  temple  in  the  Lord,"  Ei)h. 
2:20-22;  1  Cor.  3:11.  Though  the 
Jews  rejected  Jesus,  yet  God  has  made 
him  the  head-stone  of  his  spiritual  tem- 
ple (Acts  4  :  10,  11),  uniting  both  Jews 
and  Gentiles  in  himself,  Gal.  3  :  28.  He 
is  highly  exalted  as  a  Prince  and 
Saviour,  Acts  2  :  33-36 ;  5  :  29-31 ;  Phil. 
2  :  9-11.  Compare  1  Pet.  2  :  7,  where 
the  prophecy  is  quoted  with  a  similar 
application. 

18.  Jesus  adds  another  word  of  ter- 
rible warning,  still  using  and  applying 
the  figure  of  a  stone.  Whosoever 
shall  fall  on  that  stone,  be  that 
makes  it  a  stone  of  stumbling,  that 
takes  offence  at  Christ,  shall  be 
broken,  shall  suffer  accordingly,  ch. 
2  :  34;  Isa.  8  :  14,  15.  Thus  the  Jews 
already  had  taken  oflfence  at  Jesus  in 
his  humiliation,  and  were  suffering 
hardness  of  heart  and  all  of  the  direful 
consequences  of  unbelief.  But  as  a 
person  in  a  fall  may  only  so  break  his 
limbs  as  to  recover,  so  to  many  of  these 
Jews  there  was  yet  hope.  Some,  how- 
ever, were  doubtless  so  broken  as  to  be 
beyond  hope  and  recovery.  On  whom- 
soever it  shall  fall.  They  who  shall 
continue  to  oppose  and  neglect  him,  on 
them   his  vengeance  shall   fall.     The 


weight  of  his  power  and  indignation 
shall  fall  on  all  such  as  continue  to 
stumble  and  take  oftence  at  him,  result- 
ing in  their  most  fearful  destruction. 
Grind  him  to  powder.  The  verb, 
which  generally  means  to  winnoiv,  has 
here  the  idea  of  scattering  in  minute 
fragment's,  making  cliaff  of  him,  crush 
him  to  pieces,  grind  him  to  powder.  It 
shall  break  him  in  pieces,  and  he  shall 
become  "like  the  chpff  of  the  summer 
threshing-floors,"  Dan.  2  :  35,  44,  45. 
Such  was  the  ruin  of  the  hardened 
Jews  after  Christ's  exaltation,  and  such 
will  be  the  destruction  of  all  the  finally 
impenitent.  Thus,  Jesus  presents  him- 
self in  four  aspects  under  the  figure  of 
a  stone:  (1),  a  rejected  or  disallowed 
stone  ;  (2),  the  head-stone  of  the  corner  ; 
(3),  a  stumbling-stone ;  and  lastly,  the 
stone  of  retribution. 

19.  The  Effect  of  the  Parable 
ON  the  Chief  Priests  and  Scribes. 
They  sought  to  lay  hands  on  him, 
in  order  to  kill  him,  as  the  Scriptures 
and  Jesus  in  this  parable  had  foretold  ; 
for  they  perceived  that  the  parable  had 
direct  reference  to  them.  But  they 
feared  the  people,  the  common 
people.  Multitudes  were  now  gathered 
from  all  parts  to  celebrate  the  passover. 
Had  spoken  this  parable  against 
them.  They  saw  that  their  secret  and 
evil  designs  were  brought  to  light,  that 
they  themselves  were  condemned  and 
threatened  with  overwhelming  ruin. 

20-26.  The  Artful  Attack  of 
the  Spies,  and  their  Defeat.  Con- 
cerning Paying  Tribute  to  C^sar, 
Matt.  22  :  15-22 ;  Mark  12  :  13-17.  The 
three  accounts  are  very  similar,  with 
the  usual  differences  of  independent 
narrators. 

20.  They  watched  him.  The 
chief    priests   and   scribes.      MatlheM 


«32 


LUKE   XX. 


A.  D.  3« 


should  feign  themselves  just  men,  that  they  might 
take  hold  of  his  words,  that  so  they  might  deliver 
him  unto  the  power  and  authority  of  the  governor. 

21  And  they  asked  him,  saying.  Master,  we  know  that 
thou  sayest  and  teachest  rightly,  neither  acceptest 
thou  the  person  of  any,  but  teachest  the  way  of  God 

22  truly :  J  Is  it  lawful  for  us  to  give  tribute  unto  Caesar, 


JDeu.  17.   14.   15 

28.  47.  48. 


mentions  the  Pharisees,  who  were  the 
leaders  of  the  opposition,  and  probably 
formed  the  principal  ones  of  those  who 
had  questioned  his  authority.  With 
these  were  joined  also  the  Herodians 
(Matt.  22  :  16;  Mark  12  :  13),  who, 
though  they  hated  each  other,  yet 
liated  Jesus  so  much  more  that  they 
could  unite  in  their  opposition  to  him. 
From  these  were  selected  the  spies, 
which  should  feign  themselves 
just  men,  men  professing  a  great  re- 
gard for  the  law  and  a  desire  to  know 
how  to  reconcile  their  duty  to  it  with 
submission  to  the  Roman  government. 
Might  take  hold  of  his  words,  or  of 
some  word  or  saying  of  his,  supposing 
that  he  must  answer  either  yes  or  no  to 
their  question,  ver.  22.  They  thought 
that  by  the  utterance  of  a  single  word 
in  answer  he  must  fatally  involve  him- 
self in  his  relations  either  to  the  gov- 
ernment or  the  people.  Their  object 
was  to  find  a  civil  or  ecclesiastical  accu- 
sation against  him.  Supposing  that  he 
would  probably  give  a  negative  answer, 
they  thought  thereby  to  deliver  him 
unto  the  power  and  authority  of 
the  governor,  who  would  be  obliged 
to  adjudge  him  guilty  of  death  for  coun- 
selling opposition  to  the  rights  of  Csesar. 
21.  Master,  Ave  know,  etc., Teacher, 
we  know.  They  affirm  what  is  true, 
but  hypocritically.  Nicodemus  used 
Bimilar  language,  but  sincerely.  They 
came  to  Jesus,  not  as  Pharisees  or  He- 
rodians, but  as  just  men,  hoping  by 
their  words  to  hide  their  character  and 
purpose,  and  by  flattering  Jesus  to  put 
him  off  his  guard  and  lead  him  into 
the  snare  set  for  him.  They  pretended 
to  acknowledge  him  to  be  all  that  he 
claimed,  and  to  be  ready  to  abide  by 
his  decisions,  since  they  would  be  ab- 
solutely true  and  just,  independent  of 
the  influence  and  authority  of  men. 
Sayest  and  teachest  rightly,  thy 
doctrines  and  utterances  are  in  accord- 
anoa    with    truth    and    righteousness. 


Neither  acceptest  thou  the  person 
of  any,  thou  art  not  influenced  by 
rank  or  position,  not  even  by  Cffsar 
himself,  in  thy  decisions,  but  art  per- 
fectly impartial,  Lev.  19  :  15.  The 
way  of  God,  the  way  that  God  has 
marked  out  for  men  to  walk  in,  Ps.  27  : 
11.  Truly,  or  in  truth,  as  it  is,  with- 
out any  addition  or  diminution. 

22.  Is  it  lawful,  is  it  right  for  us  as 
Jews,  the  chosen  people  of  God,  Matt. 
22  :  17.  The  question  is  not  whether  it 
was  advisable,  but  whether  it  was  law- 
ful, for  them  who  acknowledged  God  as 
their  King,  to  give  tribute,  the 
Roman  poll-tax  imposed  on  all  males 
from  fourteen  and  ou  females  from 
twelve  to  sixty. 

Csesar.  The  family  name  of  Julius 
Caesar,  the  first  Roman  emperor,  and 
applied  to  his  successors,  whether  of  his 
family  or  not,  as  a  designation  of  their 
ofiice  and  a  representation  of  Roman 
power.  The  Csesar  then  reigning  was 
the  emperor  Tiberius.  Or  no?  The 
question  was  so  put  as  to  require,  as 
they  thought,  the  answer  either  yes  or 
no.  They  would  rather  have  him  an- 
swer in  the  negative,  for  then  they 
would  "  deliver  him  into  the  power  and 
authority  of  the  governor  "  as  a  sedi- 
tious person.  But  if  he  answered  in 
the  aftirmative,  then  they  would  accuse 
him  before  the  people  as  opposed  to  the 
law  of  God.  The  Herodians,  as  friends 
of  Herod,  and  hence  of  the  Roman 
supremacy,  were  in  favor  of  paying 
tribute.  The  Pharisees  generally  es- 
poused the  popular  Jewish  sentiment 
that  paying  tribute  to  a  foreign  power 
was  a  badge  of  servitude,  and  even 
contrary  to  the  law  of  Moses.  Thus 
Judas  the  Gaulonite  (Acts  5  :  35)  had 
raised  an  insurrection  in  opposition 
to  levying  this  tax,  holding  that  it 
was  unlawful,  and  even  rebellion  against 
God,  for  the  Jews  to  pay  tribute  and 
submit  to  a  foreign  power.  These  sen- 
timents were  extensively  promulgated  ,• 


A  D.  30. 


LUKE  XX. 


433 


23  or  no?     But  he  perceived  their  craftiness,  and  said 

24  unto  them,  Why  tempt  ye  me  ?    Shew  me  a  *  penny.   ^  Mt.  18.  28. 
Whose  image  and  superscriptioff  hath  it?     They  an- 

25  swered  and  said,  Cesar's.     And  he  said  unto  them, 

'Render  therefore  unto   Coesar  the  things  which  be   'Mt.  22.^  ^^  ^\ 
Caesar's,  and  unto  God  the  things  which  be  God's.         "     ' 

26  "  And  they  could  not  take  hold  of  nis  words  before  the  "  Jo*>  ^-  ^^• 


aud  the  Jewish  people,  who  were  very 
restless  uuder  tne  Roman  yoke,  quite 
generally  espoused  or  sympathized  in 
them.  This  was,  however,  a  fanatical 
view  of  the  law,  since  the  Jews  were 
aowhere  forbidden  to  pay  tribute  to  a 
foreign  conqueror.  They  were  only 
forbidden  to  set  a  stranger  over  them  as 
king,  Deut.  17  :  15.  They  had  at  dif- 
ferent times  paid  heavy  tribute  to 
Syria  and  Babylon. 

'23.  But  he  perceived  their 
craftiness,  their  dissimulation  aud 
false  pretences,  that  they  were  assum- 
ing a  character  and  disposition  which 
did  not  belong  to  them,  ver.  20.  Why 
tempt  ye  me?  Why  entice  me  to  say 
something  which  you  can  use  against 
me?  These  words,  however,  are  uot  in 
the  correct  text ;  but  see  Matt  22  :  18. 
Then,  instead  of  answering  as  they  ex- 
pected, he  calls  for  a  coin  iu  which  the 
Roman  tax  was  paid,  so  that  he  might 
address  the  eye  as  well  as  the  ear. 

24.  A  penny,  a  denary,  a  Roman 
silver  coin  worth  about  fifteen  cents. 
It  was  a  current  maxim  of  Jewish 
teachers  that  "  wherever  a  king's  coin 
is  current,  there  his  sovereignty  is  ac- 
knowledged." It  was  an  evidence  of 
the  Ronuiu  dominion  over  the  land 
that  Roman  currency  was  used;  and 
by  using  it  the  Jews  acknowledged 
their  subjection  to  the  Roman  power. 
Whose  image  and  superscrip- 
tion, or  inscription.  The  image  was 
probably  the  Ukeness  of  the  Roman 
emperor  Tiberius  Csesar.  The  inscrip- 
tion was  the  motto  of  the  coin,  the  title 
of  the  emperor,  declarative  of  his 
sovereignty.  The  image  showed  that 
it  was  not  a  Jewish  but  a  foreign  coin, 
for  the  Jews  put  no  images  on  their 
coins,  though  they  put  inscriptions  on 
them.  Caesar's.  Both  the  coin  and 
their  answer  showed  that  they  were 
peacefully  submitting  to  CiBsar's  gov- 
ernment and  enjoying  his  protection. 

25.  Everything  is  now  ready  for  the 
answer  of  Jesis.     Render.     Pay  off. 

37 


The  idea  is  not  rendering  a  gift,  but 
rendering  what  is  due.  The  things 
which  be  Caesar's.  Render  to  Ciesar 
whatever  is  due  to  him,  what  rightfully 
belongs  to  him ;  if  you  are  under  his 
government,  obey  him  and  pay  him 
fully  for  his  protection,  so  long  as  you 
violate  no  divine  obligation.  He  does 
not  discuss  a  political  question  nor  the 
right  or  wrong  of  Roman  supremacy  ; 
but  taking  their  condition  as  it  really 
was,  the  Roman  power  peacefully  ac- 
knowledged and  its  protection  enjoyed, 
he  teaches  that  they  should  pay  toward 
its  support  and  render  to  it  whatever 
was  rightfully  its  due.  Paul  expands 
this  idea  in  Rom.  13  :  1-7.  The  Jews 
themselves  taught  that  a  king  ought  to 
have  his  dues,  whether  he  was  a  king 
of  the  Jews  or  of  the  Gentiles.  The 
things  which  be  God's.  And  since 
in  the  highest  sense  you  are  under 
God's  government,  preserved,  protect- 
ed, and  supported  by  him,  render  to 
him  whatever  is  due  to  him  as  your 
God  and  King — your  obedience  and  the 
whole  circle  of  religious  duty.  The 
two  precepts  are  in  harmony,  and  the 
one  really  flowing  out  of  the  other. 
As  love  to  our  neighbor  is  in  harmony 
with  love  to  God  and  flows  from  it,  so 
rendering  all  rightful  obedience  to  hu- 
man government  is  iu  harmony  with 
the  discharge  of  our  full  obligation  to 
God  and  springs  from  it,  1  Tim.  2  :  1, 
2  ;  1  Pet.  2  :  13-16.  There  is  no  refer- 
ence to  the  union  of  church  and  state, 
much  less  any  sanction  for  it. 

"  Man  is  the  coinage,  and  bears  the 
image  of  God,  Gen.  1  :  27 ;  9:6;  Acts 
17  :  29;  James  3:9.  ...  We  owe, 
then,  ourselves  to  God ;  and  this  solemn 
duty  is  implied  of  going  ourselves  to 
him  with  all  that  we  have  and  are. 
The  answer  also  gives  them  the  real 
reason  why  they  were  now  uuder  sub- 
jection toCsesar — namely,  because  they 
had  fallen  from  their  allegiance  to 
God,  2  Chron.  12  :  5-8."— Alford. 

26.  Could  not  take  hold  of  hi« 


434 


LUKE  XX. 


A.  D.  30 


people :  and  they  marvelled  at  his  answer,  and  held 
their  peace. 

27  "  Then  came  to  him  certain  of  the  Sadducees, » which   *  Mt.    22.   23-33 
deny  that  there  is  any  resurrection ;  and  they  asked   ,  ^c.  23^.^6  ^IT^^' 

28  him,  saying,  Master,  PMoses  wrote  unto  us,  If  any   pDeu.  25.5.' 
man's  brother  die,  having  a  wife,  and  he  die  without 
children,  that  his  brother  should  take  his  wife,  and 


words.  They  could  not  detect  a  word 
that  would  render  him  l.able  to  civil  or 
ecclesiastical  censure.  They  mar- 
velled at  his  answer.  They  won- 
dered at  a  reply  so  unexpected,  so  apt 
and  true,  and  at  his  wisdom  in  escaping 
their  snare.  He  maintained  both  the 
rights  of  government  and  the  rights  of 
God,  and  in  such  a  manner  that  neither 
party  could  accuse  him.  The  wisdom 
of  his  reply  may  well  command  our 
admiration.  He  laid  down  a  great 
moral  principle,  which  is  applicable  in 
evei^  age  of  the  world,  and  which,  if 
properly  carried  out,  will  conduce  to 
the  highest  good  of  man  and  to  the 
glory  of  God.  No  wonder  that  his  in- 
terrogators held  their  peace,  were 
reduced  to  absolute  silence;  that  they 
"  left  him  and  went  their  way  "  (Matt. 
22  :  22),  sensible  of  overwhelming 
defeat. 

27-40.  The  Question  of  the  Sad- 
ducees CONCERNING  THE  RESURREC- 
TION. The  Reply  of  Jesus,  Matt. 
22  :  23-33 ;  Mark  12  :  18-27.  Luke  is 
the  fullest;  Matthew  the  briefest. 
Mark  holds  a  middle  place,  but  exhibits 
his  usual  descriptive  style.  This  attack 
of  the  Sadducees  was  less  artful  and  in- 
sidious than  the  preceding  one  of  the 
Pharisees  and  llerodians.  Their  ques- 
tion was  most  frivolous,  and  their  de- 
sign seems  to  have  been  to  throw  con- 
tempt, not  merely  on  the  doctrine  of  the 
resuwection,  which  they  denied,  but 
especially  upon  Jesus,  by  any  answer 
he  might  give. 

27.  Then  came  to  him.  Rather, 
and  there  come  to  him.  There  is  no 
note  of  time.  Matthew  says  "on  the 
same  day,"  or  tfiat  day,  on  which  the 
Pharisees  and  Herodians  were  baffled 
and  put  to  silence ;  probably  a  short 
time  after.  The  Sadducees.  The 
Sadducees  were  a  .Tewish  sect,  or  party, 
BO  called  either  from  righteoti^ness,  the 
meaning  of  their  name,  or  from  Zadok, 
Bome  distinguished  individual  ( 1  Kings 
1  •  32;  2  Chron.  31  :  10),  or,  a.s  some 


suppose,  the  founder  of  the  sect,  about 
B.  C.  260.  They  were  opposed  to  tht, 
Pharisees,  and  rightly  rejected  tradi- 
tion, and  that  God  gave  it,  the  oral  law, 
to  Moses ;  but  they  unhappily  denied 
the  resurrection  and  the  existence  of 
angels  and  spirits.  Acts  23  :  8.  They 
also  laid  special  stress  on  the  freedom 
of  the  will,  while  the  Pharisees  held 
strongly  to  the  doctrine  of  providence. 
The  opinion  that  the  Sadducees  held  to 
only  the  five  books  of  Moses  is  now 
given  up.  As  a  sect  they  disappear 
from  history  after  the  first  century. 
They  were  mostly  men  of  rank,  wealth, 
and  education ;  but  the  Pharisees  were 
more  numerous  and  had  greater  influ- 
ence with  the  people. 

The  word  resurrection,  as  used  in 
this  and  the  following  verses,  appears 
to  have  a  somewhat  broader  significa- 
tion than  merely  rising  from  the  dead, 
including  not  only  the  life  that  ensues, 
but  also  the  life  of  the  soul  previous  to 
the  reunion  of  soul  and  body.  Thus  it 
is  very  nearly  equivalent  to  future  life, 
the  rising  from  the  dead  being  the  cen- 
tral hinge  around  which  that  life  turns. 
Compare  the  language  in  Mark  12  :  23 : 
"In  the  resurrection,  therefore,  when 
they  shall  rise." 

28.  Master,  Teacher,  ver.  21.  They 
also  approach  him  with  apparent  re- 
gard as  a  prophet  or  religious  teacher. 
Moses  wrote  unto  us.  Rejecting  all 
human  tradition,  they  acknowledge  the 
writings  of  Moses  as  authority,  and  as 
pre-eminent  authority.  The  law  which 
they  cite  is  found  in  Deut.  25  :  5,  6,  and 
was  designed  to  prevent  any  family  of 
Israel  from  becoming  extinct.  The  case 
stated  in  the  following  verses  was  very 
likely  fictitious,  and  took  for  granted 
that  if  there  was  a  resurrection  the 
present  relations  of  life  must  continue 
in  the  future  state.  The  Sadducees 
thought  thus  to  show  from  the  law  the 
manifest  absurdity  of  the  doctrine.  It 
may  have  been  a  favorite  argument  of 
theirs  with  the   Pharisees,  and  illu» 


A.  D.  30. 


LUKE   XX. 


485 


29  raise  up  seed  unto  liis  brother.     There  were  therefore 
seven  brethren :  and  the  first  took  a  wife,  and  died 

30  without  children.     And  the  second  took  her  to  wife, 

31  and  he  died  childless.     And  the  third  took  her;  and 
in  like  manner  the  seven  also:  and  they  left  no  chil- 

32  dren,  and  died.      Last  of  all  the  woman  died  also. 

33  Therefore  in  the  resurrection  whose  wife  of  them  is 
she?  for  seven  had  her  to  wife. 

34  And  Jesus  answering  said  unto  them,  The  children 
36  of  this  world  marry,  and  are  given  in  marriage :  but 

they  which  shall  be  accounted  worthy  to  obtain  that 

world,  and  the  resurrection  from  the  dead,  neither 

36  marry,  nor  are  given  in  marriage:  i neither  can  they 

die  any  more :  for  they  are  equal  unto  the  angels ;  and 


4  Is.  25.  8 ;  HCM.  18. 
14  ;  John  11.  25, 
2G ;  1  Cor.  15.  26, 
42,  49-55;  IJohn 
a.  2;  Rev.  21.4. 


trates  the  manner  of  their  opposition. 
Seed  unto  his  brother,  the  first- 
born was  regarded  as  the  offspring  of 
his  deceased  brother. 

29-32.  Having  quoted  the  law,  they 
now  state  the  case  formally  and  with 
great  particularity.  They  doubtless 
made  it  as  ludicrous  as  possible.  The 
seven — that  is,  as  in  ver.  33,  "  seven 
had  her  to  wife,"  the  seven  took  her.  The 
Sadducees  speak  of  it  as  an  actual  fact, 
especially  according  to  Matt.  22  :  25, 
"  There  was  with  us."  Some  suppose 
it  founded  on  the  apocryphal  book  of 
Tobit  3  :  7,  8,  "  Sara  the  daughter  of 
Raguel  was  also  reproached  by  her 
father's  maids,  because  she  had  been 
married  to  seven  husbands."  It  may 
have  been  a  long-disputed  problem 
never  before  solved.  In  the  case  of 
two  husbands  the  rabbins  taught  that 
the  wife  would  belong  to  the  first  in 
the  next  world.  But  here  were  seven. 
What  would  the  great  Teacher  say  to 
that  ? 

33.  In  the  resurrection,  in  the 
resurrection  state  or  life,  the  state  of 
being  into  which  the  resurrection  is- 
sues. Whose  wife  of  them  is 
she?  The  Pharisees  appear  to  have 
held  that  the  relationships  of  this  life 
would  continue  in  the  future  state. 
And  with  no  other  conception  of  the 
doctrine  the  Sadducees  foresaw  a  cer- 
tain conflict  between  these  seven  broth- 
ers. All,  then,  cannot  have  her,  but 
only  one ;  yet  none  has  a  claim  upon 
her  above  the  rest.  Whose  wife,  then  ? 
They  see  here,  as  they  imagine,  an  iu- 
Buruiountable  difficulty  to  supposing  a 
resurrection  life.  It  would  be  a  state 
of   confusion,  with  interests  and  rela- 


tionships which  could  never  be  justly 
settled.  And  besides,  as  this  case  grew 
out  of  a  Mosaic  enactment,  it  was  evi- 
dent, as  they  thought,  that  Moses  never 
intended  to  reveal  a  resurrection  and  a 
future  life.  Their  object  was  not  to 
have  their  question  solved,  but  rather 
to  puzzle  Jesus  or  to  draw  forth  some 
expression  which  they  could  use  against 
him.  They  could  not  expect  him  to 
deny  the  resurrection,  for  he  had  raised 
Lazarus  from  the  dead,  and  had  repeat- 
edly inculcated  the  doctrine.  He  was 
doubtless  known  to  side  with  the  Phar- 
isees in  this  respect.  But  they  hoped  to 
bring  him  into  conflict  with  the  law  of 
Moses,  or  induce  him  to  utter  that  whicli 
they  could  construe  into  blasphemy  or 
turn  into  ridicule. 

34.  The  children  of  this  world, 
or  the  sons  of  this  world,  marry,  etc. 
Marriage  is  ordained  for  this  present 
state  of  being,  and  is  therefore  confined 
to  mortals. 

35.  Accounted  Avorthy.  Our  Lord 
here  speaks  of  the  resurrection  state  of 
the  righteous,  who  alone  through  God's 
grace  are  accounted  worthy  to  have  part 
in  "  the  resurrection  of  life,"  John  5  : 
29.  That  the  wicked  will  also  rise  from 
the  dead  is  plainly  taught  (John  5  :  28, 
29 ;  Acts  24  :  15),  but  his  argument  does 
not  require  him  to  speak  of  their  fu- 
ture state,  but  only  of  that  of  the  right- 
eous. 

36.  Neither  can  they  die  any 
more.  They  cannot  be  dependent  on 
the  marriage  relation  for  the  preserva- 
tion of  their  species,  for  they  are  them- 
selves immortal.  They  are  equal 
unto  the  angels — that  is,  their  exist- 
ence, relations,  and  state  will  be  similar 


436 


LUKE   XX, 


A.  D.  30. 


are  the  children  of  God,  'being  the  children  of  the 

37  resurrection.  Now  that  the  dead  are  raised,  'even 
Moses  showed  at  the  bush  when  he  calleth  the  Lord 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 

38  God  of  Jacob.    For  he  is  not  a  God  of  the  dead,  but 


'  Ro.  8.  23  ;  1  Cor, 
I'd.  44-49;  Phil 
3.  20,  21. 

•Ex.  3.  6. 


to  those  of  angels ;  not  earthly,  sensual, 
and  mortal,  but  heavenly,  spiritual,  and 
immortal.  As  the  marriage  relation 
exists  not  among  angels,  so  it  will  not 
exist  among  the  saints  in  heaven.  As 
the  righteous  will  be  as  angels,  the  wick- 
ed will  be  as  fallen  angels  or  demons. 
Are  the  children  (sons)  of  God, 
being  the  children  {so7is)  of  the 
resurrection.  The  sense  seems  to  be 
that  because  they  share  in  the  resurrec- 
tion of  the  just,  God  imparts  a  new  life 
to  them,  by  virtue  of  which  they  are 
his  sons,  not  in  a  moral  or  ethical,  but  in 
a  metaphysical  sense.  They  partake  of 
a  life  which  in  its  essence  is  immortal. 

37.  That  the  dead  are  raised. 
The  dead  here  refers  not  merely  to  the 
bodies  of  those  who  have  died,  but  to 
their  disembodied  spirits — with  refer- 
ence, indeed,  to  their  being  reunited  to 
their  bodies  and  raised.  The  Hebrew 
had  a  distinct  word,  rapha,  which  re- 
fers to  that  part  of  man  which  survives 
death,  and  was  a  distinct  name  for  that 
separate  existence.  Job  26  :  5 ;  Ps.  88  : 
10;  Prov.  2:18;  9:18;  21:16;  Isa. 
14  :  9 ;  26  :  14,  19. 

Even  Moses  showed  at  the 
bush,  at  the  passage  relating  to  the 
burning  bush,  Ex.  3  : 1  fl".  Bush  denotes 
the  section  in  the  Pentateuch  where  the 
words  that  follow  are  to  be  found.  Jesus 
aj>tly  appeals  to  Moses,  inasmuch  as  the 
8adducees  had  just  drawn  their  argu- 
ment from  Moses.  Some  affirm  and 
others  deny  that  the  Sadducees  rejected 
all  the  other  parts  of  the  Holy  Scriptures 
but  the  tive  books  of  Moses.  The  true 
statement  seems  to  be  that  they  rejected 
all  tradition  and  received  only  the  writ- 
ten law,  and  that  they  held  that  the 
five  books  of  Moses  should  be  greatly 
preferred  above  the  rest  of  the  Old 
Testament  and  regarded  as  the  only 
ultimate  standard  of  appeal  for  all 
doctrine.  We  thus  see  another  reason 
why  Jesus  appeals  to  Moses,  since  they 
regarded  his  writings  of  the  highest 
authority.  He,  however,  implies  that 
he  might  have  appealed  to  the  strong 
tesimouies  of  other  Scripture  (Isa.  20  : 


19;  Ezek.  37  :  1-14;  Dan.  12  :  2):  "even 
Moses  showed." 

When  he  calleth  the  Lord  the 
God   of  Abraham,  Ex.  3  :  G.     The 

living  and  eternal  God,  bearing  a  per- 
sonal relation  as  the  living  God  to 
Abraham  and  to  Isaac  and  to  Jacob, 
which  supposes  that  those  patriarchs 
were  still  bearing  a  living  and  per- 
sonal relation  to  him  as  his  servants, 
and  also  imjjlies  he  will  not  suffer 
them  always  to  remain  under  the 
power  of  the  grave,  but  will  in  due 
time  raise  them  to  a  glorified  life. 
Jehovah  is  the  I  am,  the  ever-faith- 
ful, the  unchangeable,  the  living  and 
eternal  God.  He  was  the  personal  God 
of  the  patriarchs.  That  he  continued 
this  personal  relation  implies  their  con- 
tinued existence.  Since  he  declares, 
"  /  am  the  God  of  Abraham,"  etc., 
their  God  absolutely  and  without  refer- 
ence to  time — that  is,  eternally — tlieir 
immortality  is  implied.  And  since  he 
was  the  God  of  their  whole  existence, 
body  and  soul,  it  is  implied  that, 
though  the  relation  between  their  bod- 
ies and  souls  be  suspended  for  a  time, 
they  will  be  reunited  ere  long  in  an 
endless  existence. 

It  does  not  follow  that  these  infer- 
ences and  truths  thus  brought  out  weru 
plain  on  the  surface  of  this  declaration 
to  Moses,  or  that  they  would  ever  in 
this  world  have  been  clearly  seen  or 
thoroughly  understood  without  revela- 
tion. It  is  enough  to  know  that  Jesus 
has  authoritatively  brought  them  to 
light,  and  that  when  thus  revealed 
they  come  with  the  beauty  and  the 
internal  testimony  of  truth.  They  came 
home  to  the  hearts  of  the  Sadducees 
and  others  who  heard  Jesus  with  con- 
vincing power,  ver.  3f ;  Matt.  22  :  33, 
34.  The  various  objections,  therefore, 
against  our  Lord's  interpretation  of 
this  passage  are  of  no  force.  Christ's 
words  are  authority,  and  these  wordn 
of  his  bear  along  with  them  their  owu 
evidences  of  truth. 

38.  He  is  not  a  God  of  the  dead, 
in  the  sense  of  extinct,  as  the  Sadducees 


A  1).  30. 


I.UKE  XX. 


437 


39  of  the  living:  for*  all  live  unto  him.    Then  certain  of  '^"g^-an'oJ'j^'l 
the  scribes  answering  said,  Master,  thou  hast  well  ' 

40  said.     "And  after  that  they  durst  not  ask  him  any  »Mt.  22. 46. 
question  at  all.  ^^^  22  41-45;  Mk. 

41  And  he  said  unto  thera,  "  How  say  they  that  Christ  12!  35-37. 


used  the  word  dead.  God  is  not  the 
God  of  the  non-existent.  He  can  bear  no 
relation  to  a  nonentity.  But  of  the 
living,  of  those  who  continue  to  live. 
He  can  ".:  ly  bear  a  relation  to  the  liv- 
ing. T.ie  souls  of  the  patriarchs,  their 
essential  being,  were  still  living  ;  theii 
bodies,  the  less  important  part,  had  in- 
deed died,  yet  still  existed  in  matter; 
and  the  fact  that  Jehovah  was  God  of 
the  living  was  a  pledge  that  this  sus- 
jteasion  of  bodily  existence  was  only 
temporary.  The  additional  idea  of  a 
covenant-keeping  God  is  fitting  here, 
since  "  /  am  the  God  of  Abraham," 
etc.  (Ex.  3  :  6),  may  briefly  express 
the  blessing  pertaining  to  a  covenant 
relation  to  God.  Compare  Deut.  26  : 
1(3 ;  Isa.  41  :  10;  Zech.  13  :  9;  Heb.  11  : 
16.  Abraham,  Isaac,  and  Jacob  must 
be  living,  for  the  blessings  and  promises 
of  this  covenant  can  only  be  enjoyed  by 
the  living,  and  the  full  enjoyment  of 
them  must  be  in  connection  with  the 
most  perfect  life  and  the  highest  state 
of  being,  their  glorified  and  immortal 
bodily  existence.  For  all  live  unto 
him,  or  to  him  all  live,  a  generalization 
peculiar  to  Luke.  The  word  all  com- 
prehends all  creatures.  We  distinguish 
between  the  living  and  the  dead.  In 
the  divine  view  there  is  no  such  distinc- 
tion ;  all  are  living,  whether  in  the 
body  or  out  of  the  body,  whether  on 
earth  or  in  the  world  of  spirits. 

39.  Then.  Rather,  and.  There  is 
no  word  expressive  of  time,  although 
there  can  be  no  doubt  that  the  words 
following  were  spoken  immediately. 
Scribes.  See  on  ch.  5  :  21.  Master, 
Teacher,  thou  hast  well  said.  The 
scribes  were  mostly  Pharisees  who 
'Fould  gladly  have  seen  Jesus  ensnared 
by  the  Sadducees,  but  the  latter  had 
been  so  thoroughly  routed  by  our  Lord 
that  "some  of  the  scribes,"  who  doubt- 
less lingered  near,  could  not  withhold 
their  commendation.  The  able  manner 
in  which  he  had  humbled  their  enemies 
won  their  praise. 

40.  And  after  that  they  durst 
not  ask  him  any  question  at  all. 


For  they  no  longer  dared  to  ask  him,  ajty 
question.  The  word  for  shows  thai 
their  praise  was  drawn  forth  not  only 
by  the  fact  that  he  had  humbled  their 
enemies,  but  also  by  the  consciousness 
that  further  attempts  to  entangle  him 
in  his  discourse  would  ))e  followed  by 
still  other  defeats.  Their  awe  of  the 
victor  extorted  their  jiraise  and  reduced 
them  to  silence. 

41-44.  Jesus  confounds  the 
Scribes  with  a  Question  concern- 
ing THE  Parentage  of  the  Christ, 
Matt.  22  :  41-46 ;  Mark  12  :  35-37.  Mat- 
thew is  the  fullest  and  most  lifelike; 
Luke  the  briefest ;  Mark  holds  an  inter- 
mediate position,  yet  shows  his  charac- 
teristic style  by  the  additional  state- 
ments that  this  incident  occurred 
"  while  he  taught  in  the  temple,"  and 
that  "the  great  multitude  heard  him 
gladly,"  Mark  12  :  35,  37. 

Jesus  had  thus  far  been  acting  on 
the  defensive,  but  now  he  turns  to  the 
ofiensive  and  convicts  the  scribes  and 
Pharisees  of  ignorance  and  false  views 
of  the  Messiah,  which  opens  the  way 
for  his  warning  and  denunciations 
against  them  in  vers.  46,  47.  They 
had  disputed  his  claims  as  a  spiritual 
Messiah,  and  by  repeated  efibrts  had 
vainly  tried  to  prove  him  a  base  pre- 
tender. He  now  turns  and  shows  the 
incongruity  of  their  view  of  a  worldly 
Messiah  with  the  prophetic  idea  of  him. 
He  had  silenced  their  questioning  (ver. 
40) ;  now,  as  Alford  aptly  remarks,  he 
silences  their  answering  also. 

41.  Said  to  them,  not  merely  to 
the  scribes,  but  to  the  multitude,  to  all 
within  his  hearing.  How  say  they  ? 
the  Pharisees,  including  the  scribes,  for 
in  Mark  the  question  is,  "  How  say  the 
scribes  that  Christ  is  the  son  of  David  ?" 
According  to  Matthew,  Jesus  asked  the 
Pharisees,  "What  think  ye  of  Christ? 
Whose  son  is  he  ?"  He  would  give  em- 
phasis to  their  answer  by  incorporating 
it  in  a  question.  The  word  the;/  here 
evidently  refers  to  the  scribes  and  Phar- 
isees. That  Christ.  Rather,  the 
Christ,   the    Greek    equivalent  to  the 


438 


LUKE  XX. 


A.  D.  30 


4.2  is  David's  son?      And  David  himself  saith   in  the 

book  of  Psalms,  "The  Lord  said  unto  my  Lord,  Sit   '^l.^^- ^'A^j^' 

43  thou  on  my  right  hand,  till  I  make  thine  enemies  thy  '     ^''"  '     " 

44  footstool.     David  therefore  calleth  him  Lord,  how  is 
he  then  his  son  ? 


Hebrew  the  3Iessiah,  meaning  anointed. 
Is  David's  son,  or  "son  of  David," 
a  common  title  of  the  Messiah.  See  ou 
ch.  18  :  38. 

42.  David  himself  saith  in  the 
book  of  Psalins.  In  Mark  the 
reading  is,  "  David  himself  said  by  {in) 
the  Holy  Ghost,"  the  Holy  S2nrit,  in 
union  with  him  and  under  his  control ; 
pervaded  by  his  influence  and  under 
his  guidance.  Taken  in  connection 
with  the  accounts  here  and  in  Matthew, 
we  have  strong  incidental  proof  of  the 
inspiration  of  tlie  book  of  Psalms. 

Jesus  quotes  from  Ps.  110  :  1.  This 
passage  is  said  to  be  more  frequently 
quoted  or  referred  to  in  the  New  Testa- 
ment than  any  other  in  the  Old  Testa- 
ment. The  Psalm  from  which  it  is 
quoted  was  written  by  David  after  Zion 
became  the  seat  of  the  theocracy  (2 
Sam.  6  :  16,  17),  and  not  long  after  the 
promises  made  to  David  in  2  Sam.  7  : 
11-16  and  1  Chron.  17  :  9-14.  The  ap- 
plication of  the  Psalm  and  of  the  lan- 
guage here  quoted  to  the  Messiah  is 
taken  for  granted  by  Jesus,  is  silently 
acknowledged  by  the  Pharisees,  and 
was  the  common  interpretation  among 
the  Jews  at  the  time  of  Christ  and  long 
after.  Acts  2  :  34. 

The  Lord,  Jehovah.  To  my 
Lord,  the  Messiah,  as  the  Jews  un- 
derstood the  words  to  refer,  and  as  our 
Saviour  applied  them.  Thus  David 
spoke  of  the  Messiah  as  his  Lord,  his 
superior  and  sovereign.  Sit.  An  ap- 
propriate posture  of  a  sovereign  (Ps. 
29  :  10),  especially  of  one  who  was 
ab(mt  to  use  his  enemies  as  a  footstool. 
Oa  my  right  hand.  On  the  throne 
besiJe  me,  not  merely  as  a  position  of 
honor,  but  as  a  partner  of  my  sove- 
reignty and  power,  Ps.  110  :  2,  3. 

43.  Till  I  make,  etc.  Till  does  not 
limit  the  time  of  his  reign,  but  only 
carries  the  thought  to  a  certain  point, 
without  going  beyond  it.  Compare 
Gen.  28:15;  Ps.  112:8.  Paul,  in  1 
Cor.  15  :  24-28,  reveals  to  us  some 
things  that  shall  take  place  after  Christ 
haa  subjugated    his  enemies.     Thine 


enemies  thy  footstool.  Emphatic 
in  the  original,  a  footstool  of  thy  feet. 
So  in  the  H  ^brew,  a  stool  for  thy  feet. 
This  implies  tt  eir  utter  and  ignominious 
defeat  and  their  most  abject  subjuga- 
tion. The  foot  was  often  put  on  the 
neck  of  the  vanquished.  Josh.  10  :  24, 
25 ;  Ps.  47  :  3.  This  prophecy  plainly 
pointed  to  the  divine  nature  of  the 
Messiah ;  for  only  thus  could  he  be 
spoken  of  as  Lord,  by  Israel's  greatest 
king,  and  as  occupying  such  an  exalted 
position  and  exercising  such  power. 

44.  David,  in  contrast  to  the  scribes, 
who  merely  spoke  of  him  as  his  son. 
Calleth  him  Lord.  Applies  to  him 
the  solemn,  reverential,  and  lofty  title 
of  Lord.  How  is  he  then  his  son? 
If  David  acknowledged  him  as  his 
superior  and  sovereign,  from  what 
source,  by  what  means,  is  he  his  son, 
and  hence  his  inferior?  The  question 
could  only  be  answered  by  acknowledg- 
ing the  divinity  and  humanity  of  Christ. 
It  is  thus  answered  in  Rom.  1  :  3,  4. 
But  the  Jews,  especially  the  scribes  and 
Pharisees,  in  their  worldly  views  of  the 
Messiah,  had  lost  the  doctrine  of  his 
divinity,  and  only  held  to  his  humanity 
as  a  royal  descendant  of  David.  If  the 
scribes  had  truly  understood  the  cha- 
racter of  the  Christ,  they  would  have 
said.  As  man,  he  is  David's  son ;  but  as 
God,  David's  Lord.  This  closes  the 
oral  conflict  between  Jesus  and  his 
enemies.  They  were  so  thoroughly 
entangled  and  discomfited  that  they 
feared  both  to  ask  and  also  to  answer 
questions,  Matt.  22  :  46.  They  fell 
their  inferiority  to  him  in  wisdom  and 
knowledge  and  in  debate,  and  they 
found  it  necessary  to  have  recourse  to 
some  other  means  for  overcoming 
his  influence  and  putting  him  to  death. 

45-47.  Denunciation  of  thk 
Scribes.  From  the  last  public  dis- 
course of  Jesus  to  the  Jews,  Matt.  23  : 
1-39;  Mark  12  :  38-40.  Matthew,  who 
wrote  especially  for  Jewish  Christians, 
gives  a  full  report  of  this  discourse. 
Mark,  writing  for  Gentile  Christiana, 
gives  but  a  brief  denunciation  of  th« 


A.  D.  30. 


LUKE  XX. 


Caution  against  the  scribes. 

45  ^Then  in  the  audience  of  all  the  people  he  said   *Mk.  12.  88,  89; 

46  unto  his  disciples,  ^  Beware  of  the  scribes,  which  de-   jmu°i6.6-^23.&-7. 
sire  to  walk  in  long  robes,  and  'love  greetings  in  the   'ch.  11.  43.' 
markets,  and  the  highest  seats  in  the  synagogues,  and 

47  the  chief  rooms  at  feasts;    'which  devour  widows'    **f*-^^3.  14;  Mk 
houses,  and  for  a  show  make  long  prayers :  the  same 
shall  receive  greater  damnation. 


12.  40. 


Bcribes,  whom  he  had  named  prominent- 
ly among  his  opposers,  Mark  12  :  35. 
Luke,  writing  for  the  race,  is  equally 
brief,  and  agrees  almost  verbally  with 
Mark. 

45.  In  the  aadieuce  of  all  the 
people  he  said  unto  his  disciples. 
Mark  tells  us  that  he  said  "  in  his  doc- 
trine," in  his  teaching,  implying  that 
the  language  which  immediately  fol- 
lows is  but  a  portion  of  what  he  then 
taught. 

46.  Beware,  be  on  your  guard 
against.  The  scribes,  the  class  that 
opposed  him,  and  who  had  just  been 
confounded  by  his  question.  Which 
desire.  Jesus  states  their  ruling  pas- 
sion :  their  love  of  display  and  honor 
and  "  to  be  seen  of  men,"  Matt.  23  :  5. 
What  is  here  affirmed  was  true  of  the 
scribes  as  a  class,  although  there  were 
doubtless  exceptions.  Compare  the 
woes  pronounced  upon  them.  Matt.  23  : 
13-25.  To  walk  in  long  robes,  to 
go  about  in  long,  flowing  robes,  such  as 
were  worn  by  priests  and  kings  and  by 
persons  of  rank  and  distinction.  The 
reference  is  undoubtedly  to  their  walk- 
ing about  the  streets  and  public  places 
in  their  long  robes  of  office  and  rank. 
Love  greetings,  deferential  and  com- 
plimentary salutations,  which  were  per- 
formed in  a  formal  and  ceremonious 
manner.  In  the  markets,  places  to 
which  the  people  were  accustomed  to 
resort.  See  on  ch.  7  :  32.  They  loved 
these  greetings  in  the  most  public 
places.  Highest  seats  in  the  syn- 
agogues. The  first  seats,  the  foremost 
row,  nearest  the  reading-desk  and  the 
ark,  where  the  sacred  books  were  kept. 
See  on  ch.  4  :  15.  Chief  rooms  at 
feasts.  Rooms  is  here  used  in  the 
obsolete  sense  of  place,  position,  the 
chief  places  at  feasts,  the  most  honor- 
able position,  which  was  the  middle 
place  of  the  couch  on  which  they  re- 
clined at  table.    Or  according  to  others, 


the  couches  were  ordinarily  arranged 
on  three  sides  of  a  square,  the  fourth 
being  left  open  for  the  servants  to  wait 
on  the  tables.  The  couch  on  the  right 
was  called  the  highest,  the  others,  re- 
spectively, the  middle  and  the  lowest 
couch.  Compare  ch.  14  :  7-10.  Feasts, 
dinners  or  suppers.  The  chief  meal 
among  the  Jews  was  taken  toward 
evening,  and  often  prolonged  into  the 
night.  This  verse  shows  how  the  scribes 
loved  positions  of  honor. 

47.  Jesus  in  this  verse  points  to  other 
traits  of  the  scribes — their  dishonest  and 
voracious  avarice  and  their  hypocritical 
external  piety. 

Devour  widows'  houses.  Like 
cunning  yet  ferocious  beasts,  they  de- 
voured the  substance  of  widows,  who 
were  the  most  defenceless  of  the  poor 
and  the  most  deserving  of  sympathy 
and  kindness.  Houses  is  here  used  for 
possessio7is,  property.  They  influenced 
widows  to  give  them  of  their  property 
as  an  act  of  piety,  or  to  bequeath  it  to 
them.  As  spiritual  advisers  of  men, 
and  sometimes  as  the  executors  of 
their  wills  and  the  guardians  of  their 
children,  they  had  special  opportuni- 
ties to  rob  widows  of  their  property. 
Pious  women  were  accustomed  to  con- 
tribute to  the  support  of  religious 
teachers,  ch.  8  :  2,  3.  "  What  words 
can  better  describe  the  corrupt  practices 
of  the  so-called  priesthood  of  Rome  than 
these  of  our  Lord  ?" — Alfobd.  For 
a  show  make  long  prayers.  As  a 
pretext.  They  made  religion  a  mask, 
in  order  to  gain  the  confidence  and  the 
property  of  even  the  most  helpless. 
Some  of  the  rabbins  would  pray  nine 
hours  a  day.  Greater  damnation, 
a  more  abundant  condemnation,  imply- 
ing a  most  terrible  punishment  as  a 
consequence.  For  the  double  sin  of 
hypocrisy  and  fraudulent  injustice  they 
should  be  held  accountable,  and  should 
meet  a  terrible  doom. 


140 


LUKE  XX. 


A.  D.  80. 


Remarks. 

1.  The  servants  of  Christ  must  expect 
opposition,  and  that  their  authority  will 
be  questioned  by  the  enemies  of  truth, 
ver.  1;  John  15  :  20,  21. 

2.  Persons  of  high  ecclesiastical  office 
and  authority  may  be  spiritually  blind- 
ed, vers.  1,2;  Matt.  23  :  24 ;  feev.  3  : 
17,  18. 

3.  Religious  teachers  should  be  call- 
ed of  God  and  ajipointed  to  their  ^york, 
vers.  2  3 ;  Acts  13  :  2,  3 ;  Heb.  5:4. 

4.  The  envious  and  unbelieving  will 
throw  discredit  on  those  who  work  for 
God,  vers.  2,  3 ;  Ex.  2  :  14 ;  Acts  6  :  10- 
12;  17  :  5. 

5.  Analogical  arguments  and  inter- 
rogative answers  to  the  cavils  of  skeptics 
are  often  the  most  elFectual,  vers.  3,  4. 

6.  Formalists  and  wicked  opposers 
of  Christ  will  feign  ignorance,  and  will 
lie,  rather  than  injure  their  popularity 
or  confess  the  truth  which  they  dislike, 
vers.  5-8;  Acts  4  :  15-18;  6  :  10-14. 

7.  An  honest  spirit  in  religious  mat- 
ters will  overcome  obstacles  and  sooner 
or  later  come  out  on  the  side  of  truth, 
vers.  5,  6  ;  John  7  :  17 ;  8:31,  32,  43. 

8.  They  who  do  not  honestly  seek 
after  truth  must  expect  to  be  left  in 
error,  ver.  8 ;  Isa.  29  :  15, 16  ;  Matt.  13  : 
12 ;  2  Thess.  2  :  11,  12. 

9.  God,  who  bestows  all  our  gifts  and 
blessings,  has  a  right  to  our  service, 
vers.  9,  10 ;  James  1  :  17 ;  1  Pet.  4  :  7- 
11. 

10.  God's  dealings  with  the  Jewish 
nation  an  illustration  of  his  goodness, 
patience,  long-suffering,  and  judgments 
toward  wicked  nations  and  individuals, 
vers.  9-14;  Ps.  81  :  13-16;  Ezek.  39  : 
23  ;  Heb.  1:1,2;  Jer.  7  :  25. 

11.  The  history  of  the  Jewish  people 
is  an  argument  for  human  depravity, 
vers.  10-15 ;  Jer.  17  :  9 ;  Acts  7  :  51,  52 ; 
I  Thess.  2  :  15,  16 ;  Rom.  8  :  7,  8. 

12.  A  church  should  be  of  God's 
planting,  separated  from  the  world, 
with  tower  and  every  part  well  manned, 
and  bringing  forth  fruit  unto  God,  ver. 
9 ;  Eph.  2  :"  19-22 ;  4  :  20-23 ;  5:7; 
Rom.  12  :  6-8 ;  1  Cor.  3  :  8,  9 ;  2  Cor.  6  : 
16-18;  John  15  :  16;  Col.  1  :  10. 

13.  The  greater  the  privileges,  if 
unimproved,  the  greater  the  guilt  and 
the  more  awful  the  condemnation,  ver. 
16  ;  Matt.  23  :  34-38 ;  Luke  12  :  45-48. 

14.  They  who  obstinately  reject  the 


offers  and  privileges  of  the  gospel  shall 
have  them  for  ever  taken  from  them, 
ver.  16;  Prov.  1  :  24-32. 

15.  Let  those  to  whom  Christ  has  be- 
come a  stone  of  stumbling  beware  lest 
he  become  a  stone  of  condemnation  and 
unutterable  ruin,  ver.  17 ;  ch.  2  :  34 ;  2 
Cor.  2  :  16. 

16.  Christ  the  rock  on  which  are  built 
our  hopes,  joys,  and  full  salvation,  ver. 
17  ;  1  Cor.  10:4;  1  Pet.  2:8;  Matt.  16  : 
18;  Heb.  5:9;  12  :  2. 

17.  Christ  is  triumphant ;  and  so  will 
his  cause  and  people  be,  however  dark 
and  foreboding  their  circumstances, 
vers.  17,  18;  Eph.  4:8;  Rom.  8  :  37- 
39 ;  Luke  12  :  32. 

18.  Many  have  had  their  consciences 
aroused,  but  continue  impenitent;  and 
in  many,  an  aroused  conscience  only  be- 
gets greater  hatred  and  wickedness,  ver. 
19 ;  2  Cor.  2  :  16 ;  Acts  13  :  45. 

19.  Those  who  are  now  offended  at 
God's  faithful  servants  for  preaching 
the  truth  would  have  joined  with  the 
scribes  against  Jesus,  ver.  19;  John  15  : 
18-21. 

20.  How  great  the  opposition  of  the 
wicked  to  Christ!  Enemies  unite  in 
conspiring  against  him ;  play  the  hypo- 
crite and  act  as  his  friends;  acknow- 
ledge the  truth  and  his  true  character 
with  evil  intent,  ver.  20;  Ps.  2  :  2;  12  : 
2;  55  :  21. 

21.  Hypocrisy  and  deceit  in  religion 
will  not  escape  the  detection  of  Christ, 
nor  his  withering  curse,  vers.  20,  23; 
Isa.  29  :  15,  16 ;  Heb.  4  :  13. 

22.  Let  us  beware  of  partial  views  ol 
truth  and  duty,  failing  neither  to  re- 
cognize our  duties  to  government  nor  to 
God,  vers.  22-25 ;  Dan.  6  :  3,  10. 

23.  The  distinction  made  by  Jesus 
between  duties  to  God  and  to  govern- 
ment shows  that  the  two  are  m  har- 
mony, yet  not  to  be  mingled  together. 
The  church  and  the  state  should  be  dis- 
tinct yet  harmonious,  ver.  25 ;  Rom.  13  : 
7 ;  1  Pet.  2  :  13-17. 

24.  Civil  government  is  an  ordinance 
of  God,  and  all  of  its  lawful  require- 
ments ought  to  be  obeyed.  The  best 
citizen  will  make  the  Dest  Christian, 
ver.  25 ;  Rom.  13  :  1-5 ;  Acts  4  :  19 ; 
Dan.  4  :  27 ;  3  :  16-18. 

25.  "  Nothing  is  more  likely  to  en- 
snare ministers  than  bringing  them  to 
meddle  with  controversies  about  civil 
rights,  and  to  settle  landmarks  between 


A.  D.  30. 


LUKE   XXI. 


441 


the  prince  atid  the  subjects,  which  it  is 
fit  should  he  done,  while  it  is  not  at 
all  fit  that  thev  should  do  it." — Mat- 
thew Henry.  Vers.  21-26;  2  Tim. 
2:4. 

26.  Men  in  every  lawful  station  have 
their  rights,  and  should  receive  all  due 
honor,  ver.  25;  1  Pet.  2  :  13-17. 

27.  If  there  come  a  collision  between 
human  and  divine  law,  the  Christian's 
duty  is  plain :  he  must  obey  God  rather 
than  man.  "  Julian  was  an  unbelieving 
emperor,  an  apostate,  a  wicked  man, 
and  an  idolater.  Yet  Christian  men 
served  as  soldiers  under  him.  .  .  . 
When  the  emperor  wished  them  to 
worship  idols  or  burn  incense  to  them, 
they  preferred  honoring  God  before 
him.  Bat  when  he  said,  '  Draw  out  iu 
order  of  battle,  march  against  that  na- 
tion,' they  obeyed.  They  made  a  dis- 
tinction between  their  eternal  Master 
and  their  temporal ;  yet  they  were  sub- 
missive to  their  temporal  master  for 
their  eternal  Master's  sake." — Augus- 
tine. Ver.  25;  Dan.  3  :  16-18;  6  :  10; 
Acts  4  :  19,  20. 

28.  As  in  the  days  of  our  Saviour,  so 
ever  since,  have  infidels  and  opposers  of 
Christ  been  shift  lug  their  ground  of 
attack,  ver.  2),  27  ;  ch.  11  •  1.'),  16. 

29.  The  object  of  infidels  and  op- 
posers  to  Christ  is  often  only  to  entan- 
gle Christians  with  difficulties.  Press 
them  with  plain  facts  and  evidences  of 
Christianity,  vers.  29-33 ;  Acts  13  :  8-11. 

30.  Beware  of  imaginary  difficulties 
in  the  doctrine  of  a  future  life,  and  of 
drawing  certain  conclusions  in  respect 
to  it  from  analogies  of  the  present  life, 
vers.  27-33;  1  Cor.  15  :  39-41,  51-54;  1 
John  3  :  2. 

31.  Thorough  and  experimental 
knowledge  of  Scripture  and  just  con- 
ceptions of  the  power  of  God  are  pre- 
ventives of  error  in  regard  to  the 
loctrines  of  revealed  truth,  ver.  37 ; 
Job  26  :  14;  Ps.  62  :  11;  John  5  :  39; 
Acts  17:11;  26:8;  1  Cor.  1:25;  2 
Tim.  3  :  15. 

32.  Christ  and  the  Scriptures  clearly 
teach  the  existence  of  angels,  ver.  36 ; 
Matt.  13  :  41 ;  24  :  31,  36 ;  Ps.  8:5; 
Heb.  2  :  7,  9. 

33.  We  may  reason  analogically 
from  the  condition  of  angels  in  regard 
M  our  future  state,  ver.  36;  Judg.  13  : 
17-20;  2  Sam.  14  :  20 ;  Ps.  103:20; 
Heb.  12  :  22;  Rev.  12  :  7 ;  22  :  8,  9. 

19 


34.  There  is  to  be  a  resurrection  of 
the  body  from  the  dead,  ver.  37 ;  John 
5  :  28,  29 ;  1  Thess.  4  :  16,  17. 

35.  There  is  a  conscious  existence  be- 
tween death  and  the  resurrection;  ver. 
37;  Job  19  :  26,  27,  clearly  and  correct- 
ly rendered  by  Dr.  Conant,  Without  my 
flesh  I  shall  see  God — that  is,  separated 
from  my  body,  in  my  disembodied  state 
after  death,  Luke  16  :  22,  23;  23  :  43  ; 
2  Cor.  5:8;  Phil.  1  :  21-23. 

36.  The  resurrection  is  so  important 
in  man's  future  existence  and  essential 
to  his  glorified  state  that  the  Scrip- 
tures associate  it  with  his  whole  future 
life  and  immortality.  "  Without  the 
body  man  has  not  his  whole  full  life." — 
Nast.  Ver.  36;  Rom.  8:11,  23;  2 
Cor.  5:4;  2  Tim.  1  :  10. 

37.  In  the  establishment  and  de- 
fence of  any  doctrine,  our  first  appeal 
should  be  to  Scripture,  ver.  37 ;  Isa.  8 :  20. 

38.  Seek  not  the  mere  letter  of  Scrip- 
ture, but  its  deep  and  spiritual  mean- 
ing, vers.  37,  38 ;  John  16:13;  1  Cor. 
2  :  10-16;  2  Cor.  3:6. 

39.  What  think  you  concerning  the 
Christ  ?  of  his  nature,  character,  work  ? 
What  is  he  to  thee?  vers.  41-44;  Rom. 
9  :  5  ;  1  Cor.  1  :  23, 24 ;  15  :  25;  Heb.  12 : 
2,3. 

40.  Jesus  recognized  the  Old  Testa- 
ment Scriptures  as  written  by  inspira- 
tion of  God,  ver.  37  ;  ch.  24  :  25-27. 

41.  The  doctrine  of  Christ's  humanity 
and  divinity  is  taught  in  Scripture,  and 
explains  difficulties  which  would  be 
otherwise  insuperable,  vers.  41-44 ;  Matt. 
1:23;  John  1  :  1,  14;  Phil.  2:6;  1 
Tim.  2:5;  Heb.  2  :  14-17. 

42.  A  religion  that  seeks  a  mere  out- 
ward appearance  and  has  for  its  motive 
the  applause  of  men  is  not  only  des- 
titute of  the  power  of  godliness,  but  an 
enemy  to  it  and  its  graces,  vers.  46,  47 ; 
Matt.  6  :  1,  5,  16;  2  Tim.  3:2-5;  2  Pet. 
2  :  3 ;  3  John  9. 

43.  A  love  of  human  honors  and  flat- 
tering titles  is  unbecoming  a  follower 
of  Jesus,  vers.  46,  47 ;  Phil.  2  :  5 ;  1 
Pet.  5  :  5 ;  1  John  2  :  15. 


CHAPTER   XXI. 

In  this  chapter  Jesus  calls  attention 
to  the  widow's  mite  and  foretells  th« 
destruction  of  Jerusalem  tmd  his  second 
coming. 


142 


LUKE  XXI. 


A.  D.  80. 


The  widow's  mite. 
XXI,     AND  he  looked  up, ''and  saw  the  rich  men  cast-   *  Mk.  12.  41-44. 

2  ing  their  gifts  into  the  treasury.     And  he  saw  also  a 

certain  poor  widow  casting  in  thither   two  'mites.    'Mk.  12. 42. 

3  And  he  said,  Of  a  truth  I  say  unto  ycu,  *that  this   *2Cor.  8. 12. 

4  poor  widow  hath  cast  in  more  than  they  all :  for  all 
these  have  of  their  abundance  cast  in  unto  the  offer- 
i  iigs  of  God :  but  she  of  her  penury  hath  cast  in  all 
the  living  that  she  had. 

Je»u&  discourses  on   the  destruction   of  Jerusalem  and  his 

second  coming. 
6      *And  as  some  spake  of  the  temple,  how  it  was  'Mt.  24.  i-i4;Mlt. 
6  adorned  with  goodly  stones  and  gifts,  he  said,  As  for  ^~^^' 


1-4.  The  Widow's  Mite,  Mark  12: 
41-44.  Mark's  account  is  the  fuller. 
How  fitting  tins  incident  here,  after  the 
description  of  the  scribes  as  devouring 
widows'  houses! 

1.  Looked  up.  Perhaps,  after  clos- 
ing the  discussion  mentioned  in  Mark 
12,  he  sat  down  wearily  "over  against 
the  treasury."  His  attention  was  called 
to  the  offerings.  Treasury  was  the 
name  of  certain  chests  which  stood  in 
the  second  court  of  the  temple  to  re- 
ceive contributions.  Rich  men.  Mark 
says,  "  Many  that  were  rich  cast  in 
much"  Mark  12  :  41. 

2.  A  certain  poor  widow.  Prob- 
ably few  noticed  her,  but  Jesus  admired 
and  commended  her  sacrifice.  Two 
mites.  A  mite  was  the  smallest  coin 
current  in  Palestine.  The  two  were 
worth  about  two-fifths  of  a  cent. 

3.  More  than  they  all,  in  propor- 
tion to  her  means.  This  is  explained 
in  the  next  verse. 

4.  Abundance,  excess,  more  than 
they  needed.  But  she  of  her  penury, 
deficiency,  poverty.  All  the  living. 
Hers  was  real  self-denial.  She  felt 
what  she  gave.  In  love  she  devoted 
all  to  God,  and  trusted  in  his  providen- 
tial care.  It  is  improper  for  people  who 
after  giving  have  an  abundance  left  to 
say  that  they  give  the  "  widow's  mite." 
They  do  not  practice  her  self-denial. 

5-36.  Jesus  Foretells  the  De- 
struction OF  Jerusalem  and  his 
Second  Coming,  Matt.  24  :  1-51 ; 
Mark  13  :  1-37.  We  have  here  a  re- 
markable prophetic  discourse,  which 
has  been  variously  explained,  and  jnstly 
considered  one  of  the  most  important 


and  diflScult  in  the  New  Testament.  It 
is  given  most  fully  by  Matthew,  which 
see,  and  compare  notes;  also  notes  on 
13th  chapter  of  Mark;  also  author's 
Harmony  of  the  Gospels,  ?  154. 

5.  Mark  says  that  the  remark  here 
made  proceeded  from  one  of  his  dis- 
ciples as  Jesus  went  out  from  the  temple, 
Mark  13  :  1.  Goodly  stones.  The 
lamentation  over  Jerusalem  and  the 
denunciation  against  her  (Matt.  23  :  37, 
38)  may  have  led  the  disciples  to  turn 
his  attention  to  the  magnificence  of  the 
temple,  as  if  to  plead  for  its  preserva- 
tion. Josephus  describes  the  temple  as 
built  of  white  marble,  its  face  toward 
the  east,  covered  over  with  plates  of 
gold,  appearing  in  the  distance  like  a 
mountain  covered  with  snow,  with  its 
gilding  dazzling  as  the  rays  of  the  sun. 
Some  of  its  stones  were  forty-five  cubita 
long,  five  high,  and  six  broad,  Joseph. 
Jewish  War,  v.  5,  6;  vi.  4,  1.  Dr. 
Robinson  speaks  of  immense  stones  still 
remaining  in  the  wall,  one  of  which 
measures  24  feet  long,  6  feet  broad,  and 
3  feet  high.  Similar  stones  are  found 
in  Baalbek,  Lebanon,  measuring  63  and 
64  feet  each. 

Gifts.  It  was  an  ancient  custom  to 
consecrate  valuable  objects  to  temples 
and  place  them  therein.  Many  persona 
had  made  presents  to  this  temple ;  and 
though  a  large  portion  of  the  spoils  had 
been  carried  away,  many  gifts  remained. 
Josephus  says:  "It  had  been  adorned 
by  many  kings  in  former  times,  and 
round  about  the  entire  temple  were 
fixed  the  spoils  taken  from  barbarous 
nations;  all  these  had  been  dedicated 
to  the  temple  by  Herod,  with  the  addi 


A.  D.  30. 


LUKE   XXI. 


443 


these  things  which  ye  behold,  the  days  will  come,  in 

wliich  ''there  shall  not  be  left  one  stone  upon  another,   '«•»•  19-  ^^ 

that  shall  not  be  thrown  down. 

And  they  asked  him,  saying,  « Master,  but  when 
shall  these  things  be  ?  And  what  sign  will  there  be 
when  these  things  shall  come  to  pass? 

And  he  said,  ''Take  heed  that  ye  be  not  deceived: 
for  many  shall  come  in  my  name,  saying,  I  am  Christ; 


«Mt.  24.  3 


i>Mt.24.4;  Mk.  la 
5;  Eph.  5.  6;  2 
Thes.  2.  3. 


and, 'The  time  draweth  near.     Go  ye  not  therefore   'Mt.  3. 2;  4. 17. 


tion  of  those  he  had  taken  from  the 
Arabians." 

6.  There  shall  not  be  left  one 
stone  upon  another.  This  was  ful- 
filled forty  j'ears  afterward,  A.  D.  70. 
Josephus  relates  that  Titus  tried  in 
vain  to  save  the  temple.  The  Jews 
themselves  first  set  fire  to  its  porticoes, 
after  which  one  of  the  Roman  soldiers, 
without  any  command,  threw  a  burning 
firebrand  into  the  golden  window,  and 
soon  the  holy  house  was  in  flames. 
Titus  ordered  the  fire  to  be  extinguish- 
ed, but  his  command  was  not  obeyed. 
The  soldiers  were  furious,  and  noth- 
ing could  restrain  them.  Thus,  even 
against  '^e  will  of  Caesar,  the  temple 
was  completely  destroyed,  and  the 
prophecy  was  fulfilled.  After  the  city 
was  taken,  Titus  gave  orders  to  de- 
molish the  entire  city  and  temple  ex- 
cept three  towers  and  part  of  the  west- 
ern wall.  The  rest  of  the  wall  was  laid 
so  completely  even  with  the  ground  by 
those  who  dug  it  up  from  the  founda- 
tion that  there  was  nothing  left  to 
make  those  believe  that  came  thither 
that  it  had  ever  been  inhabited,  Jo- 
sephus, Jew.  War,  vi.  4.  5-7 ;  vii.  1. 
Later  still,  Terentius  Rufus,  an  ofiicer 
in  the  army  of  Titus,  ordered  the  site 
of  the  temple  to  be  furrowed  with  a 
ploughshare.  Thus  nothing  was  left  but 
parts  of  the  massive  foundations,  which 
still  remain,  Mic.  3  :  12;  Jer.  26  :  18. 

7.  They  asked.  Mark  says  Peter, 
James,  John,  and  Andrew  asked  him, 
Mark  13  :  3,  4.  The  rest  of  the  twelve 
probably  came  after  them  and  heard 
the  discourse.  Or  possibly  the  four 
asked  for  the  rest  or  were  the  only 
earnest  inquirers.  These  things,  the 
destruction  of  the  tem))le  and  the  judg- 
ments of  God  upon  Jerusalem  and  the 
Jews.  What  sign  ?  If  the  temple 
was  to  be  destroyed,  they  would  nat- 
urally expect  his  glorious  coming  imme- 


diately, when,  after  destroying  his  ene- 
mies, he  would  establish  a  magnificent 
and  religious  kingdom,  ch.  24  :  21 ;  Acta 
1  :  6.  Such  brief  revelations  of  such 
great  and  terrible  events  arouse  their 
desire  for  more  definite  information. 
Hence  they  ask  for  the  time  and  the 
sign  or  tokens  of  "  all  these  things." 

8.  Take  heed,  be  very  careful.  In 
my  name.  Not  in  the  name  of  Jesus, 
but  of  the  Messiah,  claiming  to  be  him 
or  to  represent  him.  There  were  many 
such.  Josephus,  a  Jew,  not  converted 
to  Christianity,  but  an  eye-witness  of 
the  calamities  attending  the  destruction 
of  Jerusalem,  and  to  a  considerable  extent 
an  actor  in  them,  has,  in  his  account  of 
the  Jewish  war,  given  a  striking  com- 
ment and  delineated  the  wonderful  ful- 
filment of  the  first  portion  of  this  chap- 
ter. He  speaks  of  tlie  land  being  overrun 
with  magicians,  seducers,  and  impostors, 
who  drew  the  people  after  them  into  the 
wilderness,  promising  to  show  them  signs 
and  wonders.  Thus  Theudas — not  the 
one  mentioned  in  Acts  5  :  36,  but  a  later 
one — persuaded  a  large  body  of  people  to 
follow  him  to  the  Jordan,  promising  to 
divide  the  river,  as  Elijah  and  Elisha 
had  done  of  old.  But  he  was  taken 
prisoner  before  arriving  there  and  be- 
headed. An  Egyptian  also  pretended  to 
be  a  prophet  (Acts  21 :  38),  and  deluded 
thirty  thousand  men,  Joseph.  Antiq. 
XX.  5.  1 ;  8.  6;  Jewish  War,  ii.  13.  4,  5. 
After  the  destruction  of  Jerusalem,  Baf 
Cocheba  and  Jonathan  appeared,  and 
almost  every  age  since  has  witnessed 
false  Christs. 

The  time  draweth  near.  Some 
think  these  words  are  attributed  to  the 
impostors;  then  they  Avould  signify  the 
time  when  the  people  would  be  deliv- 
ered from  the  Roman  yoke.  If  the 
other  sense  is  understood,  it  means  the 
time  draws  near  when  these  impostorf 
will  appear. 


444 


LUKE  XXI, 


A.  D.  30 


9  after  them.    But  when  ye  shall  hear  of  wars  and  com- 
motions, J  be  not  terrified  :  for  these  things  must  first  JPro.  3.  26. 

10  come  to  pass ;  but  the  end  is  not  by  and  by.     ''Then   ^Mt.  24. 7. 
said  he  unto  them,  Nation  shall  rise  against  nation, 

11  and  kingdom  against  kingdom  :  And  great  earth- 
quakes shall  be  in  divers  places,  and  fomines,  and 
pestilences ;  and  fearful  sights  and  great  signs  shall 
there  be  from  heaven. 


9.  Wars  and  commotions.  These 
wars  must  be  such  as  to  be  a  terror  to 
Christians,  threatening  their  nation  and 
their  homes.  The  tvars  are  to  be  re- 
garded as  certain  and  actual  to  them. 
But  the  rumors  of  wars  would  naturally 
be  exaggerated,  confused,  and  frightful, 
and  hence  more  terrible  than  war  itself. 
There  were  numerous  agitations  and  in- 
surrections in  the  Roman  empire  pre- 
vious to  the  destruction  of  Jerusalem, 
in  which  much  blood  was  shed.  Also 
in  Rome  itself  four  emperors,  Nero, 
Galba,  Otho,  and  Vitellius,  came  to 
violent  deaths  in  eighteen  months. 
Alford  refers  to  the  three  threats  of  war 
against  the  Jews  by  Caligula,  Claudius, 
and  Nero.  When  this  prediction  was 
made,  it  was  a  time  of  peace  throughout 
the  Roman  empire. 

Be  not  terrified,  be  not  confused, 
agitated,  filled  with  alarm.  The  reason 
is  given :  such  things  must  take  place, 
but  the  end  of  the  world  is  not  by 
and  by.  Some  suppose  end  of  tribula- 
tions is  here  meant,  but  it  is  more  nat- 
ural to  refer  it  to  the  end  of  the  world 
or  the  present  state  of  things,  since  that 
is  one  of  the  main  points  of  his  discourse. 
Besides,  as  Lange  remarks,  "  the  end  of 
the  calamities  is  the  end  of  the  world," 
1  Pet.  4  :  7.  When  it  is  remembered 
how  often  Christians  have  regarded 
wars  and  great  national  commotions  as 
signs  of  the  coming  of  Christ  and  the 
end  of  the  world,  it  may  be  seen  how 
wise  and  necessary  was  this  caution  of 
our  Saviour.  These  things  must  take 
place ;  they  are  in  the  divine  plan,  but 
the  end  is  not  yet;  therefore  be  not 
troubled,  but  patient,  hopeful,  and  tran- 
quil. 

10.  Nation  shall  rise  against 
nation,  and  kingdom,  etc.,  race 
against  race  and  kingdom  against  king- 
dom. In  the  preceding  verse  Jesus  says 
they  shall  hear;  now  he  states  what 
will  certainly  take  place.    There  shall 


be  great  national  struggles  and  pollir 
ical  revolutions.  "  There  were  serious 
disturbances — (1)  which  gave  rise  to 
the  complaint  against  and  deposition 
of  Flaccus  and  Philo's  work  against 
him  (A.  D.  38),  in  which  the  Jews  as  a 
nation  were  the  especial  objects  of  perse- 
cution; (2)  at  Seleucia  about  the  same 
time  ( Josephus,  Aniiq.  xviii.  9.  8,  <J),  in 
which  more  than  fifty  thousand  Jews 
were  killed;  (3)  at  Jamnia,  a  city  on 
the  coast  of  Judea  near  Joppa.  Many 
other  such  national  tumults  are  recorded 
by  Josephus." — Alford.  The  reference 
here,  however,  must  not  be  confined 
merely  to  the  Jewish  people. 

11.  Earthquakes.  A  great  earth- 
quake occurred  in  Crete  about  A.  D. 
46 ;  at  Rome  in  51 ;  in  Phrygia  in  53 ; 
at  Laodicea  in  60 ;  in  Campania  in  58 ; 
at  Jerusalem  in  67,  Joseph.  Jewish  War, 
iv.  4.  5.  Pompeii  was  visited  with  two 
disastrous  earthquakes  about  63. 

Famines.  Historians  speak  of  sev- 
eral famines  in  different  parts  of  the 
world  which  happened  in  the  reign  of 
Claudius  (A.  D.  41-54),  one  of  which 
was  particularly  severe  in  Judea,  about 
A.  D.  44-47,  Acts  11 :  28 ;  Joseph.  Antiq. 
XX.  2.  5 ;  5.  2.  Suetonius  and  Tacitus 
speak  of  famines  about  this  time.  There 
was  also  a  famine  in  Judea  in  the  third 
year  of  Nero's  reign. 

Pestilences.  A  common  attendant 
of  famine,  and  often  produced  by  it. 
There  was  one  at  Rome  in  the  autumn 
of  A.  D.  65,  which  carried  off  thirty 
thousand  persons. 

Fearful  sights  and  great  signs 
from  heaven.  Josephus,  in  his  Jew- 
ish War  (Book  iv.  6.  1  and  elsewhere), 
gives  several  examples  of  fulfilment. 
He  mentions  a  star  resembling  a  sword 
which  hung  over  the  city ;  a  great  light 
shining  around  the  altar;  the  opening 
of  the  temple  gate  without  human 
hands ;  au  appearance  of  chari  Dts  and 
horses  in  the  clouds ;  and  other  signs. 


,1.  1).  30 


LUKE  XXI. 


445 


12  'But  before  all  these,  they  shall  lay  their  hands  ou 
you,  and  persecute  yon,  delivering  you  up  to  the  syna- 
gogues, and  "into   prisons,  "being   brought  before 

13  kings  and  rulers  "for  my  name's  sake.     And  ""it  .shall 

14  turn  to  you  for  a  testimony.  •>  Settle  i<  therefore  in 
your  hearts,  not  to  meditate  before  what  ye  shall  an- 

15  swer:    'for  I  will  give  you  a  mouth  and  wisdom, 

which  all  your  adversaries  shall  not  be  able  to  gain- 

16  say  nor  resist.  'And  ye  shall  be  betrayed  both  by  pa- 
rents, and  brethren,  and  kinsfolks,  and  friends ;  and 

17  ''some  of  you  shall  they  cause  to  be  put  to  death.  And 
^ye  shall  be  hated  of  all  rnen  for  my  name's  sake. 

18  "But  there  shall  not  an  hair  of  your  head  perish. 

19  ^In  your  patience  possess  ye  your  souls. 

21;Mk.  13.  12.  "Ac.  7.  59;  12.  2.  'Mt.  10.  22.  "  Mt.  10.  30;  Ac. 
27.  84.  I  Pa.  27.  13,  14 ;  37.  7  ;  Ro.  8.  25  ;  12.  12 ;  Col.  1.  10 ;  1  Thes.  1.  3 ; 
1  Tim.  6.  11 ;  Heb.  6.  11,  12  ;  10.  36 ;  12.  1 ;  Jam.  1.  4 ;  5.  7 ;  1  Pet.  2. 19,  20. 


I  Mt.  10. 17-22;  Mk. 
13.  9  ;  Ro.  8.  35- 
39 ;  2  Cor.  4.  8- 
12,  17;  2  Tim.  1. 
12;  Heb.  12.  3- 
11 ;  Rev.  2.  10. 

■"Ac.  4.  3;  5.  18; 
12.4;  16.  24. 

•  Ac.  25.  23. 

•  1  Pet.  2.  13. 
pPhil.     1.    28;     1 

Thes.  3.  3,  4 ;  3 

Thes.  1.  5. 
<lch.  12. 11,12;  Mt 

10. 19;  Mk.  13, 11. 
'  Ac.  2.  4  ;  4.  8-13 ; 

Eph.  fi.  19. 
•Ac.  6.  10;  24.  25; 

2  Tim.  4.  16,  17. 

•  Mic.  7.  6 ;  Mt.  20. 


12.  Previous  to  this  dreadful  over- 
throw the  diseiples  must  pass  through 
great  persecutions.  Synagogues  .  .  . 
prisons.  Refer  to  Acts  4:3;  5  :  27 ; 
22  :  19 ;  25  :  23 ;  26  :  10. 

13.  It  shall  turn.  Dr.  Campbell 
translates,  "This  will  afford  scope  for 
your  testimony."  The  idea  seems  to  be 
that  opportunity  would  be  given  them 
to  testify  the  gospel  to  persons  to  whom 
they  would  not  otherwise  have  access. 
Paul  before  Agrippa  is  an  illustration. 

14.  Not  to  meditate,  etc.  This  is 
a  direction  for  an  emergency  in  which 
they  are  to  be  thrown  entirely  upon 
God's  interposition.  We  cannot  quote 
it  to  encourage  carelessness  in  prepara- 
tion, or  the  neglect  of  proper  means  to 
sliield  against  evil  and  answer  gaiu- 
sayers. 

15.  I  will  give  you  a  mouth  and 
wisdom.  The  Holy  Spirit  would 
speak  through  tliem  and  utterly  con- 
found opposers.  "And  they  were  not 
able  to  resist  the  wisdom  and  the  spirit 
with  which  he  (Stephen)  spake,"  Acts 
6  :  10. 

16.  Both  by  parents.  There  were 
fearful  cases  of  betrayal  in  families. 
Tacitus  says  that  in  the  persecution  un- 
der Nero  many  were  convicted  by  the 
testimony  of  persons  from  among  them- 
selves. It  was  exceedingly  distressing 
that  households  sliould  be  divided.  But 
tliey  were  to  be  conformed  to  their 
Head,  in  whose  household  the  fululment 
would  begin  in  the  treachery  of  Judas. 

17.  Hated  of  all  men.  "Concern- 
ing this  sect,  we  know  that  everywhere 


it  is  spoken  against,"  Acts  28  :  22 ;  see 
also  1  Pet.  2  :  12 ;  3  :  16  ;  4  :  14.  Chris- 
tians have  been  hated  and  persecuted 
beyond  the  adherents  of  any  other  sect. 
For  my  name's  sake,  on  account  of 
their  attachment  to  me  and  because 
they  bear  my  name.  Here  do  we  see 
the  reason  of  Christians  being  so  uni- 
versally hated,  not  only  in  every  age, 
but  also  in  the  apostolic  age,  when 
philosophers  were  pushing  free  inquiry 
and  deriding  popular  superstition,  and 
at  the  same  time  the  doctrines  of  Moses 
were  extensively  propagated  among  the 
Gentiles.  Christians  proclaimed  Christ 
the  only  Saviour  and  all  other  religions 
as  of  no  avail.  The  numerous  religions 
of  heathenism  acknowledged  one  an- 
other as  standing  on  a  common  level. 
The  Christian,  however,  demanded  the 
renunciation  of  these  and  faith  iu 
Christ.  Hence  he  was  regarded  as  an 
enemy  of  the  gods  and  of  men,  and 
was  hated  by  all. 

18.  Not  a  hair  of  your  head,  a 
proverbial  way  of  expressing  the  secu- 
rity of  his  disciples.  Some  suppose  that 
this  does  not  promise  exemption  from 
bodily  suffering,  but  rather  that  they 
would  be  the  gainers  even  if  they  were 
executed.  "  Whosoever  will  save  his 
life  shall  lose  it,  and  whosoever  shall 
lose  his  life  for  my  sake,  the  same  shall 
save  it." 

Yet  this  verse  may  apply  par ticularljr 
to  those  disciples  who  should  be  resi- 
dent at  Jerusalem  during  the  siege 
which  the  Saviour  foresaw,  and  then  it 
was  fulfilled  in  'he  fact  that,  so  far  as 


440 


LUKE  XXI. 


A.  D.  30. 


20  'Aud  when  ye  shall  see  Jerusalem  compassed  with 
armies,  then  know  that  the  desolation  thereof  is  nigh. 

21  Then  let  them  which  are  in  Judtea  flee  to  the  mouji- 
tains ;  and  let  them  which  are  in  the  midst  of  it  de- 
part out ;  and  let  not  them  that  are  in  the  countries 

22  enter  thereinto.  For  these  be  '  the  days  of  vengeance, 
that  'all  things  which  are  written  may  be  fulfilled. 

23  ''But  woe  unto  them  that  are  with  child,  and  to  them 
that  give  suck,  in  those  days!  "for  there  shall  be 
great  distress  in  the  land,  and  wrath  upon  this  people. 

9A  And  they  shall  fall  by  the  edge  of  the  sword,  "and 
shall  be  led  away  captive  into  all  nations :  ®  and  Jeru- 
salem shall  be  trodden  down  of  the  Gentiles,  'until 
the  times  of  tke  Gentiles  be  fulfilled. 


J  Mt.     24.     15-42 
Mk.  13.  14-37. 


'2  Pet.  2.  9. 

»  Le.26.14-33;  Dea. 

32.  22-25  :  Is.  b5. 

12-16;  Dan.  9.  26, 

27;  Zee.  11.1,  etc. 
«>  Mt.  21.  19, 
"  ch.  19.  43,  44. 
«  Deu.  28.  64-68. 
«Rev.  11.2. 
'  Eze.  34. 23-31 ;  36 

2.5-38  ;  37. 23-28  , 

Dan.  9. 27;  12.  7; 

Am.  9.13-15;  Ro. 

11.  15-32. 


IS  known,  not  a  single  Christian  per- 
ished in  the  destruction  of  Jerusalem. 
They  escaped  to  Pella  beyond  tlie  Jor- 
dan, where  they  remained  in  safety  till 
after  the  fall  of  the  city.  Their  deliv- 
erance may  be  taken  as  an  illustration 
and  type  of  the  deliverance  of  all  God's 
people  at  the  end  of  the  world  and  at 
the  judgment. 

19.  Possess  ye  your  souls,  or 
better,  ye  shall  mn  your  souls.  The 
word  for  patience  may  be  rendered 
perseverance.  Then  the  thought  would 
be  like  that  in  Matt.  24  :  13,  "  He  that 
shall  endure  to  the  end,  the  same  shall 
be  saved."  Endure  tribulation;  the 
end  will  come  and  you  shall  be  deliv- 
ered. This  leads  naturally  to  the 
thought  in  the  next  verse. 

20.  Jerusalem  compassed.  The 
Roman  army  under  Cestius  Gallus,  after 
taking  a  portion  of  the  city,  A.  D.  66, 
withdrew ;  the  city  was  closely  invested 
by  Vespasian,  A .  D.  68.  Desolation, 
the  wasting  devastation  of  war. 

21.  Them  which  are  in  Judea, 
in  the  country,  towns,  and  cities  of  Ju- 
dea Mountains,  the  mountainous 
regions  and  highlands,  where  there 
were  caves  affording  a  safe  retreat.  By 
a  singular  providence,  the  Roman  gen- 
eral Cestius,  after  taking  a  portion  of 
the  city,  with  good  prospects  of  captur- 
ing the  whole,  withdrew  without  any 
apparently  good  reason.  This  gave  the 
Christians  an  opportunity  to  escape, 
which  they  did,  over  the  mountainous 
region  to  Pella  and  other  places  east  of 
the  Jordan,  where  the  country  was  at 
peace  with  the  Romans.  Pella  was  on 
the  northern  border  of  Perea.    Accord- 


ing to  Eusebius  the  historian,  the  Chris- 
tians were  divinely  directed  to  flee 
thither. 

22.  Days  of  vengeance.  Josephus 
gives  heartrending  accounts  of  the 
sufferings  which  befel  the  rebellious 
city  under  the  wrath  of  the  offended 
Jehovah.  Are  written.  Reference 
is  here  made  to  the  prophetic  condem- 
nation uttered  in  Moses  and  the  mes- 
sages of  God's  faithful  servants. 

23.  Woe  unto  them,  an  exclama- 
tion of  pity  for  mothers,  whose  suffer- 
ings would  be  great. 

24.  Edge  of  the  sword  .  .  .  led 
aAvay  captive.  According  to  Jose- 
phus, eleven  hundred  thousand  perished 
during  the  siege  at  Jerusalem  by  the 
sword,  pestilence,  and  famine.  The 
city  was  full  of  people  attending  the 
passover  festival  when  the  last  siege 
under  Titus  commenced.  Thousands 
had  come  from  remote  parts  of  the 
earth,  not  only  to  attend  the  festival, 
but  to  assist  in  the  defence  of  tbeir 
religion,  country,  liberties,  city,  and 
temple.  Ninety  thousand  were  taken 
prisoners  and  sold  into  perpetual 
bondage.  Besides,  during  the  war 
nearly  three  hundred  thousand  Jews 
perished  elsewhere,  in  addition  to  a 
vast  multitude  who  died  in  caves,  woods, 
common  sewers,  banishment,  and  vari- 
ous ways,  of  whom  no  computation 
could  be  made.  Some  suppose  that  Jo- 
sephus greatly  exaggerated  the  number 
of  sufferers.  Tacitus  gives  six  hundred 
thousand  as  the  number  within  the  city 
at  the  time  of  the  siege. 

Trodden  down  of  the  Gentiles. 
Thus,  about  A.  D    IS-S  Jerusalem  wa» 


k.  D.  30. 


LUKE  XXI. 


447 


25  «Aik1  there  shall  be  signs  in  the  sun,  and  in  the   '  ^o"  gl*."  |^^  fa 
moon,  and  in  the  stars ;  and  upon  the  earth  distress      ,q  12.' 

of  nations,  with  perplexity;  ''the  sea  and  the  waves   >'Ps.'46.3;  33.3,4. 

26  roaring;  'men's  hearts  failing  them  for  fear,  and  for   'Le.  26.  36. 
looking  after  those  things  which  are  coming  on  the 
earth :  '  for  the  powers   of  heaven  shall  be  shaken. 

27  And  then  shall  they  see  the  Son  of  man  ''coming  in 

28  a  cloud  with  power  and  great  glory.    And  when  these 


i  Mt.  24.  29. 
k  Mt.  24.  30 ;  Rev. 
1.  7  :  14.  14. 


captured  again  in  consequence  of  an 
insurrection  under  Bar  Coeheba,  which 
brought  most  terrible  sufferings  upon 
the  Jews,  who  were  utterly  driven  out 
from  the  land  of  their  fathers.  A  tem- 
ple of  Jupiter  was  then  erected  on  the 
site  of  the  Lord's  house.  Afterward, 
A.  D.  635,  the  mosque  of  Omar  was 
built  upon  the  same  site.  If  we  may 
conceive  of  Daniel's  prophecy  concern- 
ing the  abomination  that  made  desolate 
having  repeated  fulfilments,  we  might 
place  its  final  reference  to  this  last 
event,  and  also  suppose  it  to  mark  the 
commencement  of  his  periods  of  1260, 
1290,  and  1335  years.  The  distress 
of  the  Jews  still  continues,  and  Je- 
I'usalem  is  still  trodden  under  foot  by 
the  Gentiles. 

Uutil  the  times  of  the  Gentiles 
be  fulfilled.  There  are  various  opin- 
ions about  the  meaning  and  bearing 
of  these  words.  Probably  the  pei-iod 
during  which  the  Gentiles  shall  possess 
Jerusalem  is  meant,  but  whether  this  is 
to  terminate  in  the  conversion  of  the 
Jews  at  the  time  of  the  general  success 
of  Christianity  and  their  restoration  to 
their  own  land  and  city  is  a  question 
upon  which  much  has  been  written. 
The  learned  and  pious  have  difiered 
widely  in  their  views,  and  perhaps  it  is 
wise  not  to  speak  too  positively  until 
certain  obscure  proi>hecies  shall  be 
made  more  clear  in  the  light  of  ac- 
complished history.  There  is  evidently 
a  glorious  future  for  the  true  Israel  of 
God,  and  in  Romans  (11  :  26)  we  learn 
that  "  the  deliverer  shall  turn  away 
ungodliness  from  Jacob.  For,"  says  he, 
"  this  is  my  covenant  unto  them  when 
I  shall  take  away  their  sins."  While 
we  should  by  no  means  neglect  prayer 
and  labor  for  the  conversion  of  the 
Jews,  we  should  earnestly  seek  to  ac- 
complish the  bringing  in  of  the  Gen- 
tiles. 

25.  Signs   in  the   sun,   etc.    This 


language  may  be  taken  figuratively  to 
mean  great  calamities  and  revolutions 
among  the  nations  of  the  earth,  after 
the  manner  of  Hebrew  prophecies,  Isa. 
13  :  10;  Ezek.  27  :  7;  Joel  3  :  15. 
It  is  doubtful,  however,  whether  all 
of  these,  and  similar  passages  from  the 
Old  Testament,  are  to  be  taken  figura- 
tively. It  is  better  to  take  this  lan- 
guage of  our  Lord  literally,  especially 
as  what  follows  in  regard  to  his  coming 
must  be  taken  literally.  The  meaning 
is  that  terrific  phenomena  and  changes 
in  nature  shall  occur  immediately  after 
the  Jewish  people  shall  have  endured 
their  full  measure  of  suffering.  There 
shall  be  darkness,  as  during  the  cru- 
cifixion of  our  Saviour  and  in  the 
plague  of  Egypt  (Ex.  10  :  22,  23); 
appearances  of  falling  stars,  or  the 
shooting  of  meteors ;  and  the  powers 
and  forces  of  nature,  the  elements  of 
the  heavens,  shall  be  agitated  and  con- 
vulsed like  the  waves  of  the  sea.  Com- 
pare 2  Pet.  3:12;  Rev.  21  :  1. 

Distress  of  nations  .  .  .  sea  and 
the  waves  roaring.  Other  figures 
to  set  forth  great  commotions  affecting 
great  masses  of  men. 

26.  Hearts  failing  them.  Fear 
and  trembling  shall  take  possession  of 
the  stoutest  as  they  realize  the  symp- 
toms of  ajjproaching  dissolution.  The 
powers  and  the  forces  of  nature,  the 
elements  of  the  heavens,  shall  be 
shaken,  agitated  and  convulsed  like 
the  waves  of  the  sea,  Heb.  12  :  26. 

27.  See  the  Son  of  man.  Jesus 
here  speaks  of  his  second  coming.  The 
coming  of  Christ  is  spoken  of  elsewhere 
as  actual  and  visible,  A.cts  1  :  9,  11 ;  1 
Thess.  4:16;  2  Thess.  1  :  8 ;  2  Pet.  3  : 
10,  12  ;  Jude  14 ;  Rev.  1  :  7.  In  har- 
mony with  these  plain  declarations,  I 
take  this  passage  in  its  natural  and 
literal  meaning,  and  can  see  no  suf- 
ficient reason  for  departing  from  it. 
Coming    in    a   clond.      Mark    H&yi 


^g 


LUKE  XXI. 


A  D.  30. 


things  begin  to  come  to  pass,  'then  look  up,  and  lift 
up  your  heads;  for  ™your  redemption  draweth  nigli. 

29  "And  he  spake  to  them  a  parable;  Behold  the  fig 

30  tree,  and  all  the  trees ;  when  they  now  shoot  forth, 
ye  see  and  know  of  your  own  selves  that  summer  is 

31  now  nigh  at  hand.    So  likewise  ye,  when  ye  see  these 
things  come  to  pass,  know  ye  that  the  kingdom  of 

32  God  is  nigh  at  hand.     Verily  I  say  unto  you,  "This 
generation  shall  not  pass  away,  till  all  be  fulfilled. 

33  f  Heaven  and  earth  shall  pass  away :  but  my  words 
shall  not  pass  away. 


>  Ps.  98.  5-9  ;  Is.  25 

8  9 
"Eo.^.  19,23;  13 

11;  1  Cor.  7.29- 

31;    Eph.  1.  14; 

4.30;  IPet.  4.T; 

2  Pet.  3.  11-14; 

Rev.  22.  12,  20. 
»  Mt.  24.  32  ;   Mk. 

13.  28. 
•  Mt.  16.  28  ;  23.  36. 
pP3.  102.  26;  Jer. 

31.  35,  36  ;  Mt.  5. 

18;  24.  35;   Mk. 

13.  31;Heb.l.  H; 

2  Pet.  3.  10. 


clouds.  As  he  ascended,  Acts  1  :  9. 
Not  merely  iu  ordinary  clouds,  but  such 
as  anciently  attended  the  divine  pres- 
ence, Ex.  i6  :  10;  19  :  18;  Dan.  7  :  13. 
With  power,  with  the  actual  posses- 
sion of  it,  and  great  glory,  a  visible 
display  of  his  power  aud  majestv,  Ps. 
68  :  17. 

28.  Begin  to  come  to  pass.  At 
the  beginning  of  these  things  that  terrify 
others  look  up,  be  encouraged.  Turn 
yourselves  to  the  heavens,  whence  you 
exjject  your  glorious  Friend  and  De- 
liverer. 

Your  redemption.  Complete  de- 
liverance is  just  at  hand.  You  have 
waited  long  and  patiently ;  now  greet 
the  glorified  Master  as  he  comes  to 
elevate  you  to  glory  unspeakable. 

29,  30.  A  parable,  etc.  Rather, 
from  the  fig  tree  learn  the  parable 
which  illustrates  the  circumstances 
and  signs  preceding  these  great  events ; 
learn  the  illustration  which  the  fig  tree 
affords.  Fig  trees  abounded  ou  the 
Mount  of  Olives,  Avhere  Jesus  was  now 
discoursing.  "  On  my  first  arrival  in  tlie 
southern  part  of  Syria,  near  the  end  of 
March,  most  of  the  fruit  trees  were 
clothed  ^fith  foliage  and  in  blossom. 
The  fig  tree,  on  the  contrary,  was  much 
behind  them  in  this  respect;  for  the 
leaves  of  this  tree  do  not  make  their  ap- 
pearance till  comparatively  late  in  the 
season.  ...  As  the  spring  is  so  far 
advanced  before  the  leaves  of  the  fig 
tree  begin  to  appear  (the  early  fruit,  in- 
deed, comes  first),  a  person  may  be  sure 
when  he  beholds  this  sign  that  summer 
is  at  hand." — Dr.  Hackett,  IlluMra- 
tions  of  Scripture,  p.  141. 

31.  Kingdom  of  God  is  nigh  at 
hand.  The  ruin  of  the  Jewish  king- 
dom would  be  speedily  followed  by  the 
prevalence  of  God's  reign  through  the 


gospel.  In  the  other  branch  of  the 
double  fulfilment  these  signs  would 
immediately  precede  the  winding  up 
of  earth's  history  iu  the  establishment 
of  the  glorious  kingdom. 

32.  This  generation  shall  not 
pass  away.  Referring  to  that  present 
generation.  All  be  fulfilled.  Con- 
nected with  the  destruction  of  Jeru- 
salem. All  is  in  contrast  to  the  expres- 
sion in  ver.  27,  which  refers  exclusively 
to  the  coming  of  Christ.  Thus  Jesus 
passes  from  one  event  to  the  other,  the 
former  being  t)'pical  of  the  latter. 

Another  explanation  makes  this  gen- 
eration to  mean  those  who  know  and 
observe  these  signs,  the  generation  of 
his  followers  who  shall  be  living  when 
these  signs  occur.  In  which  case  it 
could  apply  to  both  the  fall  of  Jeru- 
salem as  a  type  and  Chi-ist's  coming  to 
judgment  as  an  antitype. 

Others  maintain  that,  according  ta 
Hellenistic  Greek,  this  generation  mry 
mean  this  race  or  family  of  people,  i.c- 
cording  to  which  view  our  Saviour  says. 
This  race,  the  Jewish  people,  shall  not 
pass  away  till  all  these  things  just  fore- 
told be  accomplished.  The  first  view  is 
preferable.  The  destruction  of  Jerusa- 
lem occurred  about  forty  years  after- 
ward, within  the  lifetime  of  many  then 
living.  If,  however,  we  give  a  double 
or  extended  meaning  to  these  things,  we 
must  give  a  corresponding  extended 
meaning  to  this  generation. 

33.  Heaven  and  earth  shall  pass 
away.  Even  these,  which  have  been 
so  generally  regarded  as  firm  and  un- 
changeable, Ps.  89  :  37 ;  Jer.  33  :  25. 
Even  these  shall  be  changed,  aud  give 
place  to  the  new  heaven  and  new  earth, 
2  Pet.  3  :  11-13.  This  is  iu  harmony 
with  the  deductions  of  science.  My 
words,   in  general,  and  what  I  have 


A.  D.  30. 


LUKE  XXI. 


449 


84  And  "I  take  heed  to  yourselves,  lest  at  any  time  your 
hearts  be  overcharged  with  surfeiting,  and  drunken- 
ness, 'and  cares  of  this  life,  and  so  "that  day  come 

35  uiM)n  you  unawares.  For  'as  a  snare  shall  it  come  on 
all  them  that  dwell  on  the  face  of  the  whole  earth. 

36  "  Watch  ye  therefore,  and  '  pray  always,  that  ye  may 
be  accounted  worthy  to  escape  all  these  things  that 
shall  come  to  pass,  and  'to  stand  before  the  Son  of 
man. 

Jesus  teaches  daily  in  the  temple. 

37  '  And  in  the  day  time  he  was  teaching  in  the  tem- 
ple ;  and  'at  night  he  went  out,  and  abode  in  the 

38  mount  that  is  called  the  mount  of  Olives.  And  all  the 
people  came  early  in  the  morning  to  him  in  the  tem- 
ple, for  to  hear  him. 


«Pro  23.  20;  1 
riits.S.  6;  1  Pet. 
i.  II  ;  4.  3-7. 

'cb.  10.  41. 

•  ch.  12.  46;  1  Thes. 

n.  2,  3  ;  Rev.  3.  8. 
Pa.  11.  6  ;  Ecc.  9. 
12. 
« Rev.  3.  3. 

•  Mt.  24.  42 ;  1  Cor. 

16.  13. 
»ch.  18. 1. 
»  Ps.  1.  5  ;  50.  3-5  ; 

Mai.   3.  2;  Eph. 

6.  13  ;  1  Thes.  2. 

19  ;  1  Jolin  2.  28; 

Jude  24. 
»John  8.  1,  2. 
Tch.   22.   39;    Mt. 

21.  17;  Mark  11. 

11,  12,  19. 


Bpoken  at  this  time.     Shall  not  pass 

away.  Cannot  at  any  time  prove  to 
be  false  or  lail  of  their  accomplish- 
ment. They  are  infallible  and  more 
certain  than  the  established  order  of  na- 
ture, Isa.  40  :  8 ;  51:6;  1  Pet.  1 :  24,  25. 
34.  Take  heed.  Be  careful.  Over- 
charged with  surfeiting.  Avoid 
gluttony,  which  tends  to  stupefy  the 
soul.  Drunkenness  is  still  more 
deadening.  In  the  day  of  temporal 
danger  they  would  need  to  be  sober 
and  iu  good  physical  condition  if  they 
hoped  to  survive.  Even  the  cares  of 
this  life  would  be  a  hindrance  to 
safety.  This  applies  with  great  force 
to  the  period  of  the  great  ci'isis  when 
God  shall  come  to  judgment.  A  differ- 
ent punctuation  connects  with  the  next 
verse  (so  the  Revised  version)  as  follows: 
and  that  day  com",  upon  you  suddenly, 
as  a  snare,  like  the  springing  of  a  trap  ; 
for  (ver.  .35)  it  iciU  come  on  all,  etc. 
Like  as  Jerusalem  was  so  perfectly  be- 
sieged that  great  numbers  who  went  up 
to  the  feast,  being  unable  to  get  away, 
perished.  The  face  of  the  whole 
earth.  Shall  share  the  dreadful  result 
of  judgment.  Only  those  who  are  in 
Christ  will  be  saved  from  ruin. 

.!tj.  Watch  ye  therefore.  Be  pre- 
pared, be  in  constant  readiness,  so  that 
vuu  may  be  like  the  wise  virgins.  And 
be  not  only  vigilant  in  preparation  and 
readiness,  but  also  in  activity  and  faith- 
ful labors,  which  will  be  enforced  in  the 
parable  about  to  be  spoken,  1  Pet.  4  : 
;  ;  Heb.  10  :  24,  25.  Pray  always. 
Watchfulness  without  prayer  is  not 
sulBcient.    Praying  should  be  a  habit. 


Nehemiah  says  (Neh.  4  :  9),  "  We  made 
our  prayer  unto  our  God,  and  set  a  watch 
against  our  enemies  day  and  night." 
Accounted  worthy.  This  habit 
would  show  that  they  had  confidence 
in  Christ's  words  and  were  his  real 
servants.  Stand  before  the  Son  of 
man.  Abide  in  the  presence  of  the 
glorified  Christ,  and  receive  marks  of 
his  approval  and  be  honored  by  him. 

37.  Mount  of  Olives.  After  teach- 
ing all  day  he  went  for  rest  to  the  Mount 
of  Olives,  no  doubt  to  Bethany,  accord- 
ing to  his  custom.  See  Matt.  21  :  17. 
This  hamlet  was  two  miles  from  Jeru- 
salem, on  the  Mount  of  Olives. 

38.  All  the  people.  A  great  con- 
course came  every  day  to  hear  his  gra- 
cious words.  Early.  When  people 
are  interested  in  spiritual  truth,  they 
will  find  it  no  hardship  to  rise  early 
and  go  to  the  house  of  the  Lord. 


Remarks. 

1 .  A  religion  that  seeks  a  mere  out- 
ward appearance  and  has  for  its  mo- 
tive the  applause  of  men  is  not  only 
destitute  of  the  power  of  godliness,  but 
an  enemy  to  it  and  its  graces,  Matt.  6  : 
1,  5,  16 ;  2  Tim.  3  :  2-5  j  2  Pet.  2  :  3 ;  3 
John  9. 

2.  A  love  of  human  honors  and  flat- 
tering titles  is  unbecoming  a  follower 
of  Jesus,  Phil.  2  :  5 ;  1  Pet.  5  :  5 ;  1  John 
2  :  15. 

3.  Jesus  beholds  and  estimates  our 
offerings.  Matt.  6  :  19,  20 ;  10  :  8 ;  Acts 
20  :  35 ;  2  Cor.  8  :  12. 


450 


LUKE  XXII. 


A.  D.  30 


"Jesus,  unseen,  but  whom  all  hearts  can  see, 

Btill  sits  and  overlooks  the  treasury  ; 

Cast  iu  your   ottbringj  where  his  causo  iu- 

viles, 
Ye  rich,  your  talents,  and,  ye  poor,  your  mites; 
Render  to  God  the  things  that  are  his  due  : 
He  gave  his  Son,  who  gave  himself  for  you." 
Montgomery. 

4.  Earthly  temples,  however  costly, 
are  of  no  religious  worth  without  spirit- 
ual worship.  They  are  doomed  if  the 
Lord  has  departed  from  them,  1  Sam. 
4  :  21 ;  Jer.  7  :  3,  4,  14. 

5.  We  should  guard  against  false  lead- 
ers and  trust  only  in  Jesus  as  the  true 
Messiah,  Jer.  29  :  8,  9 ;  Acts  20  :  30 ; 
Eph.  5  :  G ;  Col.  2  :  8 ;  2  Thess.  2  :  3. 

6.  National  convulsions,  conflicts,  and 
disasters,  while  they  are  the  heginuiug 
of  sorrows  to  the  wicked,  are  instru- 
mental in  advancing,  purifying,  and 
consummating  Christ's  kingdom,  Hag. 
2  :  6,  7 ;  Eom.  8  :  19-23. 

7.  Persecutions,  defections  from  the 
faith,  false  teachers,  and  decrease  of 
love  amid  abounding  iniquity  are  to  he 
expected,  and  should  lead  us  to  trust  in 
Christ  and  persevere  unto  the  end,  Heb. 
10  :  39;  James  5  :  7-11;  1  Pet.  4  :  12, 
13 ;  Rev.  2  :  10. 

8.  We  should  mark  in  history  the 
abomination  of  desolation  and  the  de- 
struction of  Jerusalem,  and  behold  in 
them  a  testimony  to  the  truth  of  Christ, 
Rev.  1  :  3. 

9.  We  should  live  in  constant  readi- 
ness, so  that  if  called  to  escape  dangers 
which  may  threaten  Christians  or  tlie 
church,  we  may  do  so  at  once,  ch.  17  : 
31,  32 ;  Gen.  19  :  17 ;  Prov.  22  :  3. 

10.  We  are  not  to  believe  a  teacher 
merely  because  he  cau  produce  great 
phenomena.  The  sorcery  of  ancient 
times,  the  witchcraft  and  spiritualism  of 
modern  days,  have  done  this.  Lev.  19  : 
31 ;  20  :  6 ;  Isa.  8  :  19,  20 ;  Acts  8:9-12; 
13  :  8  ;  1  John  4  :  1. 

11.  Our  only  safety  is  in  Christ.  So 
surely  as  the  eagles  gather  to  devour 
their  prey,  so  surely  shall  judgment 
come  upon  the  wicked,  whatever  their 
plans  and  combinations,  Prov.  11  :  21 ; 
16:5;  2  Pet.  3  :  4-7. 

12.  Though  heaven  and  earth  be  vis- 
ited with  fearful  phenomena,  forebod- 
ing the  coming  of  Christ,  yet  amid  the 
sorrows  of  the  nations  Christians  may 
rejoice  and  feel  secure,  ver,  28 ;  2  Tim. 
2  :  19. 

13.  Lc4  us  be  as  wise  iu  perceiving 


the  signs  of  the  spiritual  world  as  ot 
the  natural,  and  be  prepared  for  the 
coming  of  the  Lord  either  in  death, 
judgment,  or  the  clouds  of  heaven, 
Matt.  16  :  1-3. 

14.  Nothing  can  be  more  certain  than 
the  coming  of  Christ  and  the  fulfilment 
of  his  word,  ch.  16  :  17 ;  Isa.  54  :  10 ;  1 
Pet.  2  :  24,  25 ;  2  Pet.  1  :  19 ;  3  :  9,  10. 

15.  It  is  best  for  us  to  be  ignorant  of 
the  time  both  of  our  death  and  of  Christ's 
coming,  Matt.  24  :  36 ;  Acts  1  :  7. 

16.  Watchfulness  is  a  trait  of  a  faith- 
ful and  wise  disciple,  slothfulness  of  a 
worldly  and  formal  professor,  Matt.  24  : 
42-47 ;  1  Cor.  6  :  20;  1  Thess.  5  :  5-7. 

17.  Fidelity  to  the  Master  will  be 
gloriously  rewarded,  Rev.  2  :  7,  11,  17 
26-28;  3  :  5,  12,  21. 

18.  Let  us  beware  of  the  secret  and 
common  persuasion  that  God  will  not 
soon  call  us  to  an  account,  Eccl.  8:11: 
2  Pet.  3  :  3,  4. 

19.  The  false  professor  shall  meet 
with  a  terrible  doom,  especially  if  he 
has  held  high  positions  of  trust  or 
office.  Matt.  22  :  13 ;  24  :  49-51. 

20.  The  safety  of  believers  is  in  Christ. 
Not  one  of  them  at  his  second  coming 
shall  be  forgotten,  not  one  be  lost,  1 
Thess.  4  :  14-17 ;  2  Pet.  2:9;  3:13. 


CHAPTER  XXII. 

In  this  chapter  events  crowd  toward 
the  crisis.  Judas  consummates  his  ar- 
rangements for  the  betrayal,  vers.  1-6. 
The  place  to  eat  the  passover  is  ob- 
tained, the  little  company  of  disciples 
partake,  aud  the  Lord's  Supper  is  in- 
stituted, 7-20.  A  conversation  ensues, 
and  they  depart.  The  agony  in  Geth- 
semane,  the  oetrayal,  the  arraignment, 
Peter's  denial  and  contrition,  the  ap- 
pearance of  Christ  before  the  Sanhe- 
drim, take  up  the  rest  of  the  chapter, 
21-71.  [The  reader  should  frequently 
refer  to  the  accounts  given  in  the  other 
Gospels.    Consult  author's  Harmony.] 

We  are  now  to  study  a  portion  of 
Luke's  testimony  full  of  profound 
solemnity.  As  we  investigate  the  last 
acts  in  that  beautiful  life  of  Jesus,  and 
note  the  preparation  and  development 
of  the  plot  that  culminated  in  the  cru- 
cifixion, it  becomes  us  to  go  forward 
with  profound  reverence,  praying  that 
the  record  may  be  more  than  pictured 


A.  D,  30. 


LUKE  xxn. 


451 


The  rulers  conspire  U>  kill  Jesus,  and  make  a  compact  with 
Judas. 

XXII.     NOW  "the  feast  of  unleavened  bread  drew  nigh, 

2  which  is  called  the  passover.  And  "the  chief  priests 
and  scribes  sought  how  they  might  kill  bim  :  for  they 
feared  the  people. 

3  '•Then  entered  Satan  into  Judas  surnamed  Iscariot, 


•Mt.26.2-16;  Mk 

14.  t-n. 

»Johii  11.47. 


•-John   6.  70,  71 
13.2,27;  17.  12. 


Oil  the  intellect.  Let  sympathy  be 
aroused,  love  awakened,  and  trust  in 
the  Saviour  be  experienced  as  we  fol- 
low the  appointed  Lamb  of  God  to  his 
substitutionary  offering. 

1-6.  The  Jewish  Rulers  Conspire 
AGAINST  Jesus.  Judas  Engages  to 
Betray  him,  Matt.  26  :  1-16 ;  Mark 
14  : 1-11.  Matthew  is  the  fullest ;  Luke 
the  briefest  and  most  indefinite. 

1.  Feast  of  unleavened  bread. 
See  note  on  ver.  7.  Drew  nigh.  Ac- 
cording to  Mark's  account,  it  was  two 
days  before  the  passover. 

2.  Chief  priests  and  scribes. 
Probably  the  members  of  the  Sanhe- 
drim, the  highest  court,  are  here  meant. 
Matthew  says  that  they  assembled  at 
the  palace  of  the  high  priest.  Kill 
him.  Mark  adds,  take  him  by  craft. 
They  used  deceit.  They  were  ashamed 
and  afraid  to  take  him  openly.  They 
had  received  wonderful  reports  of  his 
power,  and  they  knew  that  the  common 
people  heard  him  gladly.  They  feared 
the  people.  At  the  passover  there 
were  great  crowds  in  the  city,  and  not 
on  ly  would  some  of  these  take  the  part 
of  Jesus  if  he  were  ill-treated  without 
a  cause,  but  in  the  event  of  an  "  up- 
roar," which  Mark  says  they  feared,  the 
riot  might  compromise  these  dignitaries 
with  the  Roman  government  and  bring 
calamity  upon  them.  So  they  meanly 
watch  for  the  opening  which  shall  en- 
able them  to  crush  their  victim  with 
safety  to  themselves. 

3.  The  opportunity  soon  presents  it- 
self; it  comes  from  an  unanticipated 
quarter.  Judas,  one  of  the  twelve, 
surnamed  Iscariot  because,  as  some 
think,  he  was  a  native  of  Karioth,  a 
small  town  in  the  tribe  of  Judah,  was 
treasurer  of  the  Lord's  family.  He  was 
always  a  bad  man.  Christ,  as  God, 
knew  his  character,  and  said  in  refer- 
ence to  him  on  one  occasion,  "  Have  I 
not  chosen  yo  i  twelve,  and  one  of  you 
ii  a  devil  ?"   John  6  :  70.    The  choice 


of  this  man  to  be  so  near  our  Lord's 
person  is  one  of  the  mysteries.  Wa 
cannot  fathom  it,  but  must  rest  in  the 
recognition  of  the  historical  fact  as  one 
of  the  links  in  the  chain  of  events  that 
led  to  the  great  sacrifice.  As  the  Jews 
crucified  with  wicked  hands  the  Lord 
of  glory,  so  concerning  Judas  it  may 
be  said,  "The  Son  of  man  goeth  as  it 
was  determined  ;  but  woe  unto  that  man 
by  whom  he  is  betrayed !"  See  ver.  22. 
Satan.  Satan  means  adversary,  the 
Old  Testament  name  of  the  chief  of 
fallen  spirits.  In  the  New  Testament 
he  is  somewhat  more  frequently  called 
the  devil,  which  means  a  slanderer. 
Both  names  are  descriptive  of  his  cha- 
racter and  work  as  the  opposer  and 
false  accuser  of  God  and  man.  He  is 
also  known  by  the  names  of  Beelzebub, 
"  the  prince  of  devils"  (Matt.  12  :  24), 
"  the  prince  of  the  power  of  the  air  " 
(Eph  2  :  2),  and  the  "  old  serpent," 
Rev.  12  :  9.  That  he  is  a  personal 
agent  is  evident  from  the  names  given 
him,  from  the  way  he  is  spoken  of,  and 
from  the  acts  and  attributes  ascribed  to 
him.  Matt.  4:3,  9 ;  John  8  :  44 ;  14  : 
30;  2  Cor.  11  :  3,14,  15;  Eph.  6  :  11,12; 
1  Pet.  5  :  8,  9 ;  1  John  3:8;  Rev.  2  : 
10 ;  3:9;  20  :  10. 

Entered  into  Judas.  The  saying 
of  our  Saviour  already  quoted  shows 
that  before  this  Judas  was  a  servant  of 
Satan,  governed  by  his  influence  and 
principles,  but  these  words  indicate  an 
accession  of  Satanic  influence  amount- 
ing to  a  possession.  The  immediate 
occasion  of  its  development  seems  to 
have  been  the  anointing  at  Bethany, 
John  12  :  5,  6.  That  beautiful  example 
of  consecration  awakened  and  stirred 
up  his  hellish  greed  and  avarice ;  he 
saw  some  deficiency  in  his  treasurer's 
bag,  and  the  hints  of  the  Master  that 
the  kingdom  he  was  about  to  set  up 
would  not  consist  in  worldly  wealth 
leads  the  poor  wretch  to  feel  that  his 
opportunity  for  plunder  would  not  meet 


452 


LUKE  XXII. 


A.  D.  80 


•Ac.  4.  1;  6.  34 
•Zee,  11,  12. 


4  being  of  the  number  of  tlie  twelve.  And  he  went 
his  way,  and  communed  with  the  chief  priests  and 

6  '  captains  how  lie  might  betray  him  unto  them.  And 
they  were  glad,  and  ''covenanted  to  give  him  money. 

6  And  he  promised,  and  sought  opportunity  to  betray 
him  unto  them  in  the  absence  of  the  multitude. 

Our  Lord  celebrates  the  passover  ;  institutes  his  Supper ;  an- 
iwunces  his  betrayal ;  reproves  their  contention  for  pre-emi- 
nence ;  and  warns  Peter  and  the  rest. 

7  'Then  came  the  day  of  unleavened  bread,  when   '^f^-26-^7-l9;Mk, 

8  the  passover  must  be  killed.  And  he  sent  Peter  and 
John,  saying.  Go  and  prepare  us  the  passover,  that 


14.  12-16. 


his  anticipations.  The  j)rince  of  dark- 
ness now  controls  the  traitor  in  all  his 
movements. 

4.  Communed,  had  a  talk  with 
them.  Chief  priests,  perhaps  the 
Sanhedrim,  or  more  likely  Annas,  Caia- 
phas,  or  some  others  of  the  most  promi- 
nent officials.  Captains,  probably 
the  commanders  of  tlie  temple  watches. 
It  was  their  duty  to  carry  out  the  orders 
of  the  high  priest.  How.  He  con- 
sulted with  them  as  to  the  most  effectual 
way  of  accomplishing  the  object.  Doubt- 
less he  was  ready  to  furnish  all  the 
details  in  his  ])ossessiou  and  co-operate 
in  every  way  for  the  arrest.  It  was  a 
consummate,  infamous  betrayal.  Mat- 
thew tells  us  that  he  said,  "  What  will 
ye  give  me,  and  I  will  deliver  him  unto 
you '?"  He  did  not  jirove  or  even  allege 
anything  against  Jesus.  He  easily 
could  have  done  this  if  he  knew  any- 
thing against  Christ.  His  failure  to  do 
it  is  a  testimony  for  the  innocency  of 
Jesus,  corroborated  by  his  subsequent 
confession  when  he  cast  down  the  money, 
"  I  have  betrayed  innocent  blood,"  Matt. 
27  :3. 

5.  Covenanted.  Overjoyed,  they 
lost  no  time  in  ratifying  the  agreement. 
Money.  The  amount  was  thirty  pieces 
of  silver.  Matt.  26  :  15.  Tliirty  shekels, 
a  slave's  value  (Ex.  21 :  32),  about  fifteen 
dollars  of  our  money.  If  this  was  all 
that  was  to  be  paid,  it  shows  the  con- 
tempt of  the  chief  priests  for  their 
victim  and  the  sordid  meanness  of  the 
man  who  sold  his  Lord  for  a  pittance. 

6.  Sought  opportunity.  His  whole 
soul  was  set  upon  the  matter.  He  knew 
that  Christ  was  popular,  and  he  adroitly 
sought  an  occasion  when  the  multitude 
could  not  be  used  to  defend  him  against 


assault.  The  other  parties  to  the  scheme 
hoped  to  overcome  the  opposition  of  the 
populace,  if  necessary,  by  their  author- 
ity and  appeals.  It  was  desirable  that 
a  tumult  of  the  people  be  avoided. 

7-13.  Preparation  for  the  Pass- 
over, Matt.  26  :  17-19;  Mark  14  :  12- 
16.  Mark  and  Luke  enter  most  into 
details.     Thursday,  April  6. 

7.  Day  of  unleavened  bread,  the 
first  day  of  the  passover.  The  passover 
was  instituted  in  commemoration  of 
God's  passing  over  (for  this  is  the  mean- 
ing of  the  word)  or  sparing  the  Hebrews 
when  he  destroyed  the  first-born  of  the 
Egyptians.  On  the  tenth  day  of  the 
month  Abib  (Ex.  13  :  4),  or,  as  it  was 
afterward  called,  Nisan  (Esth.  3:7), 
answering  most  nearly  to  our  month  of 
April,  a  male  lamb  or  kid  without 
blemish  was  selected.  On  the  four- 
teenth day  of  Nisan,  it  was  slain  in  the 
temple,  between  the  two  evenings  of 
three  and  six  o'clock.  In  the  evening, 
the  beginning  of  the  fifteenth  day,  the 
paschal  supper  was  eaten  by  not  less 
than  ten  nor  more  than  twenty  per.sons. 
Bitter  herbs  and  unleavened  bread  were 
to  be  eaten  with  it,  and  all  was  done 
originally  with  haste,  standing  with 
loins  girt,  their  feet  shod,  and  their 
staff  in  hand.  The  standing  posture 
and  the  apparent  readiness  for  a  journey 
were  at  length  discontinued.  The  Jewish 
year  was  reckoned  from  this  month, 
and  John  marks  the  various  stages  of 
Christ's  public  ministrv  by  the  passover, 
John  2  :  13,  23 ;  4  :  45 ;  5:1;  6:4;  11  : 
55.  The  civil  commencement  of  their 
year  began  six  months  later. 

8,  9.  Peter  and  John  are  sent  to  pre- 
pare the  passover  meal.  They  ask 
where  it  shall  be  prepared. 


A.  D.  30. 


LUKE  XXII. 


453 


9  we  may  eat.     And  they  said  unto  him,  Where  wilt 

10  thou  that  we  prepare  ?  And  he  said  unto  them,  Be- 
hold, when  ye  are  entered  into  the  city,  there  shall  a 
man  meet  you,  bearing  a  pitcher  of  water ;  follow  him 

11  into  the  house  where  he  entereth  in.  And  ye  shall 
say  unto  the  goodman  of  the  house,  The  Master  saith 
unto  thee.  Where  is  the  guest-chamber,  where  I  shall 

12  eat  the  passover  with  my  disciples?  And  he  shall 
show  you  a  large  ujjper  room  furnished  :  there  make 

18  ready.     And  they  went,  and  found  as  he  had  said 

unto  them :  and  they  made  ready  the  passover. 
11      'And  when  the  hour  was  come,  he  sat  down,  and 


'Mt.  26.  20; 
14.  17. 


Mk. 


10.  Jesus  shows  his  omniscience, 
lli.s  description  of  the  man  would  be 
t  heir  direction.  Put  emphasis  on  man 
ir-iiring  a  pitcher  of  Avater. 
\\'o!iien  were  then  the  water  carriers, 
as  they  are  still  largely  in  the  East. 
To  see  a  man  carrying  a  pitcher  of 
v.:iter  would  be  peculiar,  so  much  so  as 
f  r>  be  observable  ;  and  hence  fitting  as  a 
si,u,n. 

n.  Goodman,  an  old  English  word 
fn-mas«e/- of  the  house.  The  Master. 
Verj''  possibly  this  man  was  a  disciple, 
since  Jesus  was  known  to  him  as  the 
Teacher.  It  is  said  that  rooms  were 
furnished  strangers  at  the  passover 
without  pay,  except  the  skins  of  the 
Iambs  sacrificed.  Where  is  the  guest- 
chamber,  the  lodging-room.  Accord- 
ing to  some  very  ancient  manuscripts, 
my  guest-chamber,  my  quarters.  The 
passover,  the  paschal  supper. 

12.  A  large  upper  room,  a  room 
above  the  first  story,  the  most  desirable 
part  of  an  Oriental  house,  and  still 
given  to  guests  who  are  to  be  treated 
with  honor,  THOMSON,  The  Land  and 
the  Book,  vol.  i.,  p.  235.  Furnished. 
Spread  or  furnished  with  couches  and 
tables,  ready  for  the  paschal  supper. 
The  man  may  have  prepared  it  and 
reserved  it  under  a  deep  divine  impres- 
nion.  There  make  ready,  or  prepare. 
Two  preparations  are  brought  to  view 
in  this  verse  —  of  the  room,  by  the 
roaster  of  the  house ;  and  of  the  lamb 
and  other  things  necessary  for  the  pas- 
chal supper,  by  the  two  disciples.  On 
the  latter  see  next  verse. 

13.  They  find  the  man  and  room  as 
Jesus  had  said.  They  made  ready 
the  passover,  the  paschal  supper. 
They  slew  the  lamb,  or  had  it  slain,  in 
the  temple ;  its  blood  was  sprinkled  at 


the  foot  of  the  altar,  and  its  fat  burned 
thereon ;  and  the  bitter  herbs,  the  bread, 
and  the  wine  were  prepared. 

14-30.  (yELKBRATION  OF  THE  PASS- 
OVER. Contention  of  the  Twelve. 
Jesus  Foretells  his  Betrayal, 
Matt.  26  :  20-25 ;  Mark  14  :  17-21 ;  John 
13  :  1-30.  The  institution  of  the  Lord's 
Supper  is  somewhat  incidentally  re- 
lated. 

14.  The  hour  was  come.  The 
evening,  which  commenced  Friday,  the 
loth  of  Nisan.  He  sat  dovirn.  He 
reclined  at  table,  according  to  the  custom 
of  eating,  with  the  left  hand  resting 
upon  the  couch,  which  was  usually 
higher  than  the  low  table.  The  whole 
service  was  originally  performed  stand- 
ing, but  reclining  was  adopted  after  the 
Israelites  possessed  Canaan,  symbolizing 
the  rest  God  had  given  them.  Sundry 
additions  were  afterward  made.  Ac- 
cording to  the  Talmud,  compiled  in  the 
third  century  from  earlier  traditions, 
four  cups  of  the  common  red  wine  of 
the  country,  usually  mingled  with  one 
fourth  part  of  water,  were  drunk  during 
the  meal,  and  marked  its  progress.  The 
first,  as  they  reclined  at  table  in  connec- 
tion with  an  invocation  and  blessing 
upon  the  day  and  the  wine,  correspond- 
ing with  the  cup  mentioned  in  ver.  17, 
Then  followed  washing  of  hands,  the 
bringing  in  of  unleavened  bread,  bitter 
herbs,  the  roasted  lamb,  and  a  sauce  or 
fruit  paste.  The  master  of  the  feast 
then  blessed  God  for  the  fruit  of  the 
earth  and  gave  the  explanation  respect- 
ing the  passover  prescribed  in  Ex.  12  : 
26,  27.  Psalms  113, 114,  were  then  sung, 
and  the  second  cup  was  drunk.  Then 
each  kind  of  food  was  blessed  and 
eaten,  the  paschal  lamb  being  eaten 
last.      A  third  cup    of   thanksgiving 


454 


LUKE  XXII. 


A.  D.  30 


15  the  twelve  apostles  with  him.     And  he  said  unto 
them,  With  desire  I  have  desired  to  eat  this  passover 

16  with  you  before  I  suffer:  for  I  say  unto  you,  I  will 

not  any  more  eat  thereof,  « until  it  be  fulfilled  in  the   "^I'v.^^^it':^*'^^''' 

17  kingdom  of  God.     And  he  took  the  cup,  and  gave 
thanks,  and  said.  Take  this,  and  divide  it  among  your- 

18  selves  :  for  *  I  say  unto  you,  I  will  not  drink  of  the  fruit 
of  the  vine,  until  the  kingdom  of  God  shall  come. 

19  'And  he  took  bread,  and  gave  thanks,  and  brake  it, 


41  ;  Rev.  19.  9. 


>>Mt.  26.  29;   Mk. 

14.  25. 
'Mt.  26.  26-28;  Mk. 

14.  22-24  ;  1  Cor. 

11.  23-25. 


called  the  cup  of  blessing  (compare  1 
Cor.  10  :  16)  for  deliverance  from  Egypt, 
was  drunk.  Psalms  115-118  were  sung 
and  tbe  fourth  cup  drunk,  closing  the 
celebratioi .  Sometimes  Psalms  120- 
137  were  sung  or  repeated,  followed  by 
a  fifth  cup. 

We  may  presume  that  Jesus  observed 
the  more  ancient  manner  of  celebrating 
the  passover  rather  than  that  of  the 
1-iter  Jewish  traditions.  We  have  no 
evidence  that  he  used  more  than  one 
cu))  at  the  passover,  vers.  17,  18.  Be- 
fore the  drinking  of  this  cup,  the  con- 
tention among  the  twelve  (vers.  24-30) 
probably  occurred,  and  the  washing  of 
the  disciples'  feet  (John  13  :  1-20)  im- 
mediately after.  The  paschal  supper  is 
continued ;  the  traitor  is  pointed  out, 
who  withdraws,  and  then  the  Lord's 
Supper  is  instituted. 

The  passover  was  both  commemora- 
tive and  typical  in  its  nature  and  de- 
sign. It  commemorated  the  deliver- 
ance from  the  destroying  angel  in 
Egypt,  and  typified  the  greater  deliv- 
erance through  Christ,  "  the  Lamb  of 
God  that  taketh  away  the  sin  of  the 
world."  At  this  very  feast  "  Christ  our 
passover  was  sacrificed  for  us,"  1  Cor. 
5  :  7. 

1.5.  With  desire  I  have  desired. 
This  was  to  be  his  last  passover  with 
them  before  he  suffered,  the  time  when 
he  should  institute  the  Lord's  Supper, 
and  give  his  wonderful  valedictory  dis- 
course; hence  he  mentions  an  intense 
desire  to  engage  in  the  exercises  of  this 
occasion  :  /  fuive  earnestly  desired. 

16.  Fulfilled  in  the  kingdom  of 
God.  The  "  ^intil "  does  not  mean  that 
he  would  again  partake  of  the  passover 
after  the  establishment  of  the  kingdom. 
The  type  was  to  vanish  in  the  presence 
of  the  great  antitype,  "  Christ  our  pass- 
over,"  who  is  slain  for  us.  He  would 
not  partake  again  uctil  the  gospel  dis- 


pensation was  established,  and  then  the 
participation  would  be  in  spiritual  union 
and  communion  of  the  Head  and  the 
members. 

17.  Took  the  cup,  rather,  having 
received  a  cup,  one  of  the  passover  cups. 
Gave  thanks,  as  was  his  custom. 
Thanks  were  given  by  the  Jews  at  this 
feast  with  unusual  solemnity.  Divide 
it,  pass  it  round  to  each. 

18.  Fruit  of  the  vine.  Wine  waa 
made  from  other  things,  such  as  dates, 
but  this  expression  shows  that  the  pass- 
over  wine  was  made  from  grapes,  and 
this  grape  wine  was  also,  no  doubt, 
used  at  the  Lord's  Supper.  The  "  until " 
is  to  be  taken  in  the  same  sense  as  in 
ver.  16.  He  never  observed  the  pass- 
over  again ;  but  he  ate  and  drank  with 
his  disciples  after  he  rose  from  the  dead, 
Luke  24  :  30-43.  Kingdom  of  God 
shall  come.  This  kingdom,  reign,  or 
administration  of  the  Messiah  is  spirit- 
ual in  its  nature  (John  18  :  36 ;  Rom. 
14  :  17),  and  is  exercised  over,  and  has 
its  seat  in,  the  hearts  of  believers,  ch. 
17  :  21.  It  exists  on  earth  (Matt.  13  : 
18,  19,  41,  47) ;  extends  to  another  state 
of  existence  (ch.  13  :  43;  26  :  29;  Phil. 
2  :  10,  1 1 ) ;  and  will  be  fully  consum- 
mated in  a  state  of  glory,  1  Cor.  15  :  24 ; 
Matt.  8  :  11;  2  Pet.  1  :  11.  It  thus 
embraces  the  whole  mediatorial  reign 
or  government  of  Christ  on  earth  and 
in  heaven,  and  includes  in  its  subjects 
all  the  redeemed,  or,  as  Paul  expresses 
it  (Eph.  3  :  15),  "the  whole  family  in 
heaven  and  earth."  In  this  place  he 
includes  the  great  epochs  of  the  future, 
and  points  to  the  period  when  the 
kingdom  will  be  triumphant,  and,  as 
"  Righteousness,  peace,  and  joy  in  the 
Holy  Ghost,"  will  go  beyond  all  earthly 
expression  and  elements. 

19.  In  this  verse  and  the  next  we 
have  the  administration  of  the  Lord's 
Stipper.     Took  bread,  took  the  IciJ 


A.  D.  30. 


LUKE  XXII. 


455 


and  gave  unto  them,  saying,  This  is  my  body  "which   *  J°'j"  '•  "!  ^»*' 
is  eiven  for  you  :  this  do  in  remembrance  of  me. 
20      Likewise  also  the  cup  after  supper,  saying,  This 


or  thia  cake  of  unleavened  bread  which 
was  before  him.  The  one  loaf  points  to 
the  one  bodj'  of  Christ  which  has  been 
offered  up  and  to  the  oneness  of  his  fol- 
lowers with  him,  forming  "one  loaf, 
one  body,"  1  Cor.  10  :  16,  17.  «ave 
thanks.  So  says  Paul.  Matthew  and 
Mark  say  "  he  blessed."  He  blessed 
God  and  invoked  the  divine  blessing. 
The  two  verbs  explain  each  other  and 
amount  to  the  same  thing.  The  giving 
thanks  was  blessing  God,  and  both  were 
a  blessing  of  the  bread  and  a  setting  it 
apart  to  a  sacred  use.  Compare  Matt. 
14  :  19  and  note,  and  John  6  :  11. 
Brake.  This  represented  his  body 
broken  on  the  cross,  the  wounds  and 
sufferings  of  death.  Hence  breaking  of 
the  bread  is  essential  to  the  true  idea. 
Cutting  it  is  a  perversion.  The  ordi- 
nance was  even  called  "the  breaking 
of  bread,"  Acts  2  :  42.  Gave  unto 
them.  The  apostles  were  the  repre- 
sentatives of  that  one  body  the  church  ; 
hence  they  alone  partook,  because  it 
was  an  ordinance  of  that  one  body. 
The  Lord's  Supper  is  a  church  ordi- 
nance, 1  Cor.  11  :  20,  33. 

This  is  my  body  which  is  given 
for  you:  this  do  in  remembrance 
of  me.  Not  literally  my  body,  for 
Jesus  was  present  in  his  body,  and  the 
broken  bread  was  visibly  not  a  part 
of  it.  So  also  in  Paul's  account,  who 
declares  that  he  received  it  from  the 
Lord,  and  is  therefore  of  the  highest 
authority.  Jesus  says,  "  This  cup  is  the 
new  testament  in  my  blood,"  1  Cor. 
11  :  25.  If  this  broken  bread  was  lit- 
erally Christ's  body,  then  "  This  cup," 
etc.,  means.  This  material  cup  (not  the 
wine  in  it)  is  the  actual  new  testament 
or  covenant.  The  latter  so  evidently 
demands  a  figurative  or  symbolic  mean- 
ing that  Maldonatus,  the  Jesuit  com- 
mentator, could  meet  the  difficulty  only 
by  impiously  setting  himself  up  against 
the  inspired  penman  and  declaring  that 
Christ  never  uttered  these  words.  The 
verb  is,  in  the  expression.  This  is  my 
body,  upon  which  papists  have  laid  so 
much  stress  in  advocating  the  doctrine 
of  transubstantiation,  belongs  only  to 
the  Greek  translation  of  our  Saviour's 


language,  though  it  was  implied  in  Ar- 
amaic, the  language  in  which  our  Sav- 
iour spoke.  Similar  expressions  are 
however,  found  in  all  languages,  and 
with  no  doubtful  meaning.  Thus  Jo- 
seph, in  explaining  the  dream  of  Pha- 
raoh, says,  "  The  seven  good  kine  are 
seven  years,"  Gen.  41  :  26.  They  signi- 
fied or  represented  seven  years.  So  also, 
"  The  good  seed  are  the  children  of  the 
kingdom  "  (ch.  13  :  38) ;  "  that  rock  was 
Christ"  (1  Cor.  10 :  41) ;  "  Agar  is  Mount 
Sinai"  (Gal.  4  :  25) ;  and  many  similar 
expressions.  So  also  Jesus  calls  himself 
a  door  (John  10  :  9),  a  vine  (John  15  : 
1),  a  star.  Rev.  22  :  16.  He  also  spoke  of 
the  temple  of  his  body,  John  2  :  19,  21. 
No  one  would  for  a  moment  take  such 
language  literally,  but  emblematically. 
So  the  bread  represents  his  body,  is  an 
emblem  of  it.  Or  turning  our  minds 
from  the  verb  to  the  two  things  com- 
pared, we  may  say  that  as  Christ  is 
spiritually  and  figuratively  a  door,  a 
star,  a  vine,  or  a  temple,  so  his  body  is 
figuratively  and  spiritually  the  bread 
of  life.  Thus  in  this  part  of  the  ordi- 
nance Christ  is  represented  as  the  sus- 
tenance of  his  people.  The  doctrine  of 
transubstantiation,  therefore,  finds  no 
basis  in  this  passage ;  it  is  contrary  to 
its  plain  meaning  as  well  as  to  common 
sense. 

20.  The  cup,  including  the  wine 
which  it  contained.  Probably  the  wine 
mixed  with  water  used  at  the  passover. 
"  The  common  wine  of  Palestine  is  of 
red  color.  Such  was  the  wine  used  at 
the  sacrament,  as  it  would  seem  both 
from  the  nature  of  the  case  and  from 
the  declaration.  This  is  my  blood."— 
L.  Coleman,  D.  D.  Some  hold  that  it 
was  unfermented  wine,  since  nothing 
fermented  was  permitted  at  the  feast. 
But  of  this  there  is  wanting  proof. 
The  Jews  in  Palestine  now  use  fer- 
mented wine  at  the  feast;  but  if  any 
wine  is  found  to  be  running  into  ace- 
tous fermentation,  it  is  removed.  Dr. 
C.  V.  A.  Van  Dyck,  who  has  resided  for 
more  than  a  quarter  of  a  century  in 
Syria,  says  {Bibliotheca  Sacra,  vol.  xxvl. 
p.  170) :  "  In  Syria,  and  as  ftir  as  I  can 
learn  in  all  the  East,  there  is  no  wine 


«66 


LUKE  XXII. 


A.  J).  30. 


cup  is  the  new  testament  in  my  blood,  wliicli  ia  shed 
for  you. 

21  '  But,  behold,  the  hand  of  him  that  betrayeth  me  is   '  Mt.  26. 21-25;  Mk 

22  with  me  on  the  table.     And  truly  the  Son  of  man      If  217^2^  ;^al'so 
goeth,  ™as  it  was  determined:    but  woe  unto  that      Ps. 4i.'9. 

23  man  by  whom  he  is  betrayed  1     And  they  began  to   °  ^^-  ^-  ^^  '•  *•  ^^• 


preserved  uafermented ;  .  .  .  they  could 
not  keep  grape-juice  or  raisin-water 
unferraeuted  if  they  would;  it  would 
become  either  wine  or  vinegar  in  a 
few  days,  or  go  into  the  putrefactive 
fermentation..  .  .  Atthepassover,  only 
fermented  wine  is  used.  As  I  said  be- 
fore, there  is  no  other,  and  therefore 
they  have  no  idea  of  any  other."  Dr. 
Van  Dyck  is  decided  in  the  opinion  that 
such  a  thing  as  unfermented  wine  never 
has  been  known  in  Syria. 

This  opinion  is  agreed  in  by  ten  other 
gentlemen,  missionaries  and  residents 
in  Syria,  in  a  document  dated  May, 
1875,  and  printed  in  The  Illustrated 
Christian  Weekly  for  Jan.  15,  1876. 

Now  testament,  ike  blood  of  the 
new  covenant,  of  the  gospel  dispensa- 
tion (the  conditions,  promises,  and 
pledges  of  salvation),  Jer.  31  :  31 ;  Ileb. 
8  :  7-13.  In  contrast  to  the  blood  of  the 
old  dispensation,  of  wliich  that  of  the 
passover  of  course  formed  a  part.  The 
blood  of  the  old  covenant  was  the  blood 
of  lambs,  calves,  goats,  and  bulls,  Ex. 
24  :  8 ;  Heb.  9  :  18-22.  The  blood  of 
the  new  covenant  is  the  blood  of  Christ, 
of  which  the  wine  of  the  cup  is  an  em- 
blem, Heb.  9  :  11,  12,  24-26.  As  the 
former  covenant  was  made,  dedicated, 
,  and  its  blessings  secured  by  the  blood 
of  beasts,  so  the  latter  was  procured 
and  established  and  its  blessings  se- 
cured to  all  believers  through  the  blood 
of  Christ.  The  former  by  types,  the 
latter  by  the  reality,  but  both  by  the 
shedding  of  blood.  In  receiving  the 
cup,  therefore,  we  openly  accept  this 
covenant. 

Which  is  shed.  Though  this  was 
uttered  before  his  suflferings,  yet  Jesus, 
by  anticipation,  speaks  of  it  as  virtually 
accomplished.  For  you.  In  Mat- 
thew and  Mark  we  have  "  for  many." 
Luke  expresses  the  "you"  as  repre- 
sentative of  all  true  believers,  and  does 
not  disagree  with  the  other  witnesses 
who  say  many,  meaning  those  to  whom 
Christ's  blood  is  rendered  efficacious 
through  faith.    The  poured  wine  rep- 


resents the  substitutionary  sufferings  of 
Christ  for  "  the  many." 

21.  But  hehold  the  hand.  Accord- 
ing to  tlie  latest  and  best  harmonists, 
there  is  a  slight  transposition  of  the 
incidents  here.  In  order  of  time,  vers. 
21-23  come  before  vers.  19,  20.  Luke 
only  incidentally  refers  to  the  traitor 
after  relating  the  institution  of  the 
Lord's  Supper,  which  makes  a  central 
point  in  his  narrative,  and  which  the 
mention  of  the  first  cup  at  the  passover 
may  have  led  him  to  introduce.  In 
John  13  :  30  we  are  informed  that 
Judas  went  immediately  out  after  re- 
ceiving the  sop.  Christ  said,  "  What 
thou  doest,  do  quickly,"  as  though  the 
traitor's  presence  was  disagreeable  to 
him.  If  the  traitor  was  pointed  out 
before  the  supper  was  instituted,  we 
must  also  place  his  departure  before  it. 
This  is  confirmed — (1)  by  the  general 
narrative  of  John,  which  seems  to  im- 
ply, not  only  that  the  paschal  supper 
was  going  on,  but  that  it  was  near  its 
beginning ;  (2)  by  the  statement  in  ver. 
20  and  bv  Paul  (1  Cor.  11  :  25)  that  the 
cup  was  blessed  after  supper — after  the 
eating  of  the  paschal  lamb  had  been 
completed.  The  brazen-faced  Judas 
was  not  at  the  supper.  The  little  com- 
pany were  relieved  of  his  satauic  pres- 
ence during  the  memorial  meal. 

22.  As  it  was  determined.  The 
Messiah  goeth  in  the  path  of  humilia- 
tion and  suflfering  to  death,  as  it  i» 
written  of  him  in  such  prophecies  as 
Isa.  53:4-12;  Dan.  9:26;  Zech.  12: 
10;  13:7.  Woe  unto  that  man. 
Though  his  death  was  according  to 
God's  purpose  and  foretold  by  ancient, 
prophets,  yet  his  betrayer  and  murder 
ers  were  without  excuse,  Acts  2  :  22-24 
God's  purpose  and  foreknowledge  are 
coexistent,  and  are  in  harmony,  with 
human  freedom.  Judas  was  not  com- 
pelled to  betray  Jesus.  His  act  was 
his  own  and  freely  committed.  The 
woe  upon  the  traitor  in  the  parallel 
passage  (Mark  14  :  21)  points  him  out  as 
an  oly'eot  both  of  pity  and  of  wrath. 


A.  D.  30. 


LUKE  XXII. 


457 


inquire  among  themselves,  which  of  them  it  was  that 
should  do  this  thing. 

24  "And  there  was  also  a  strife  among  them,  which  of 

25  them  should  be  accounted  the  greatest.  "And  he  said 
unto  them.  The  kings  of  the  Gentiles  exercise  lord- 
ship over  them ;  and  they  that  exercise   authority 

26  upon  them  are  called  benefactors,  p  But  ye  shall  not 
be  so :  but  he  that  is  greatest  among  you,  let  him  be 
as  the  younger ;  and  he  that  is  chief,  as  he  that  doth 

27  serve.  For  whether  is  greater,  he  that  sitteth  at  meat, 
or  he  that  serveth?  is  not  he  that  sitteth  at  meat? 

28  But  "i  I  am  among  you  as  he  that  serveth.  Ye  are 
they  "■  which  have  continued  with  me  in  "my  tempta- 

29  tions.     And  'I  appoint  unto  you  a  kingdom,  "as  my 

30  Father  hath  appointed  unto  me ;  that  *  ye  may  eat  and 


»  ch.  9.  46 ;  Mt.  20. 
20-24  ;  Mk.  9.  34. 

•  Mt.  20.  25;  Mk.lO. 

42. 
PMt.   20.   26;  Ko 

12.  2. 
1  See  refs.  Mt.  20 

28. 
'  Mt.  19.  28,  29  ;  24 

13;    John  6.  67, 

68 ;  8.  31. 

•  Heb.  4.  15. 

•  ch.  12.  32 ;  19. 17  • 

Mt.24.47;  2Ck>r. 

1.7;  Rov.  1.6. 
»  Phil.  2.  9-11. 
xch.l2.  37;  14.15 

Mt.  8.  11 ;  Bey 

19.  9. 


The  terrible  consequences  of  his  guilt 
are  unutterable :  it  were  good  if  he  had 
never  had  an  existence.  His  very  being 
will  be  a  curse  to  him.  Our  Saviour's 
language  points  to  a  future  miserable 
existence,  and  may  be  used  as  an  argu- 
ment against  annihilation. 

23.  Began  to  inquire  among 
themselves.  John  says,  "  they  look- 
ed on  one  another  doubting  of  whom 
he  spake."  Matthew  and  Mark  say 
that  each  asked  Jesus.  Perhaps  they 
first  questioned  one  another,  and  after- 
ward appealed  to  the  Master.  Do  this 
thing  They  were  smitten  with  as- 
tonishment at  the  thought  that  any  one 
of  them  would  betray  Jesus. 

24-30.  In  these  six  verses  there  is  a 
dispute  recorded  only  by  Luke,  with 
Christ's  admonition  and  instruction 
on  mutual  service  and  the  final  rewards. 
See  Matt.  18  :  1-4;  20  :  20-28. 

24.  Strife,  a  controversy,  conten- 
tion. Accounted  the  greatest, 
who  should  hold  the  highest  rank  in 
his  kingdom.  Ideas  of  earthly  glory 
were  prominent  in  the  disciples'  minds, 
and  natural  depravity  used  the  ambi- 
tion to  gender  strife. 

25.  The  kings  of  the  Gentiles.  He 
begins  his  reproof  by  showing  that 
they  were  thinking  after  the  manner 
of  the  Gentiles.  They  exercise  lord- 
ship. Is  that  your  desire  ?  They  are 
called  benefactors.  They  are  puff- 
ed up  by  flattering  titles,  such  as  "  bene- 
factor of  the  realm."  Are  you  striving 
for  such  a  position  of  worldly  glory? 
Will  you  lord  it  over  your  brethren? 
"  Our  Lord's  argument  is,  You  wisli  for 
honor   and    distinction;    seek  it,  then, 

39 


after  my  example,  by  becoming  in 
reality  what  others  are  only  in  name — 
the  benefactors  of  mankind." — Anno- 
tated Paragraph  Bible. 

26.  Ye  shall  not  be  so.  The  word 
"shall"  is  not  in  the  original.  The 
literal  meaning  is  ye  are  not  so.  Though 
distinguished  hy  grace,  ye  are  not  to 
love  and  seek  superiority.  On  the  con- 
trary, let  the  greatest  be  as  the 
younger,  avoid  the  appearance  of 
lordship.  Let  the  chief  be  ready  to 
do  anything  that  will  accommodate  and 
serve  his  brother. 

27.  Whether  is  greater,  he  that 
sitteth  (reclineth)  at  meat,  or  he 
that  serveth?  There  can  be  but  one 
answer.  Then  comes  the  application. 
As  he  that  serveth.  He,  the  King, 
the  Head  of  the  church,  the  elder  bro- 
ther, voluntarily  entered  upon  the 
deepest  humiliation  and  the  most 
humble,  self-denying  service,  Phil.  2  : 
7-11.  Whoever  among  you  will  be 
great,  let  him  engage  in  a  service  of 
love  for  others. 

28.  Continued  with  me  in  my 
temptations.  It  is  clear  that  our 
Lord's  life  was  full  of  temptations. 
The  Epistle  to  the  Hebrews  speaks  of 
this.  The  gospel  narratives  only  give 
us  a  glimpse.  These  words  are  a  recog- 
nition of  the  general  faithfulness  of  the 
disciples  to  their  Lord,  and  show  us 
that  Jesus  is  regardful  of  every  atten- 
tion shown  to  him. 

29.  I  appoint  unto  you  a  king- 
dom. Though  crownless  so  far  as 
mortals  could  see,  he  in  that  hour  of 
hi.s  humiliation  appointed,  bequeathed 
them  a  kingdom,  as  my  Father  hath 


^8 


LUKE  XXII. 


A.  D.  30 


drink  at  my  table  in  my  kingdom,  ^  and  sit  on  thrones   ^  Ps-  49.  14 ;  Mt. 


judging  the  twelve  tribes  of  Israel. 

31  '  And  the  Lord  said,  Simon,  Simon,  behold,  "  Satan 
hath  desired  to  have  you  that  he  may  *>  sift  you  as 

32  wheat :  but  "  I  have  prayed  for  thee,  that  thy  faith 
fail  not :  ^  and  when  thou  art  converted,  *  strengthen 

33  thy  brethren.     And  he  said  unto  him,  'Lord,  I  am 


15. 


1  vers.  61,  62 ;  Ps.  61.  13  :  John  21.  1.5-17. 


19.  28;  Rev.  3.  21. 
'Mt.26.  31-35;  Mk. 

14.  27-31;  John 

13.  36-38. 
»  Zee.  3.  1. 
*>  Am.  9.  9. 
•  Zee.  3.  l-i  ;  John 

17.  9-11,  15  ;  Ro, 

8.  32-34  ;  Heb.  4 


'  Ae.  1.  15  ;  1  Pet.  5.  8- 


10 ;  2  Pet.  1. 10-12  ;  3.  14,  17,  18.        '  Pro.  28.  26  ;  Jer.  10.  23 ;  Mt.  26.  33,  35. 


appointed  unto  me.  The  saints  are 
participants  in  his  kingdom  by  virtue 
of  their  union  with  him. 

30.  3Iy  table.  Not  the  Lord's  Sup- 
per merely,  but  may  partake  of  the 
kingly  feast  upon  the  merits  of  the 
Redeemer,  and  enjoy  the  pleasures  of 
the  table  prepared  for  the  supply  of  all 
our  wants  throughout  eternity. 

Sit  on  thrones.  Christ  shall  sit 
on  his  throne  of  glory ;  they  simply  on 
thrones.  They  shall  sit  beside  him,  his 
assessors,  partakers,  indeed,  of  his 
power  and  glory.  All  believers  share 
here  his  sufferings  and  hereafter  his 
glory,  Rom.  8  :  17;  2  Tim.  2  :  12.  The 
special  dignity,  power,  and  glory  of  the 
apostles  as  the  chief  associates  of 
Christ  are  here  represented,  Rev.  21  : 
12-14.  Under  him  they  exercise  spirit- 
ual dominion.  As  inspired  teachers 
they  are  to  be  appealed  to  in  matters  of 
faith  and  practice,  and  at  the  final 
judgment  condemnation  or  acquittal 
will  be  in  accordance  with  the  doc- 
trines they  were  inspired  to  preach. 
Judging  the  twelve  tribes  of 
Israel.  Co-operating  with  and  ap- 
proving his  decisions.  Believers  gen- 
erally are  to  have  part  in  the  judgment, 
1  Cor.  6  :  2.  The  twelve  apostles  are  to 
have  a  special  part  in  judging  the  twelve 
tribes,  the  people  of  Israel.  All  the 
judgments  on  the  Jewish  people,  and 
especially  the  destruction  of  Jerusalem, 
which  is  typical  of  the  final  judgment 
(Matt.  24),  may  be  said  to  be  in  ac- 
cordance with  the  inspired  truth  given 
through  the  apostles. 

31-38.  Jesus  Foretells  the  Fall 
OF  Peter,  John  13  :  31-38.  Compare 
Matt.  26  :  30-35;  Mark  14  :  26-31,  where 
Jesus  foretells  the  second  time  the  fall 
of  Peter  and  the  dispersion  of  the  dis- 
ciples. Compare  author's  Harmony, 
§§  163,  169,  with  notes. 

31.  Simon,  Simon.  An  emphatic 
repetition,  using  the  first  name,  which 


Peter  had  before  his  call  to  the  di* 
cipleship.  The  Saviour  avoids  men- 
tioning the  name  that  would  suggest 
the  more  stable  idea. 

Satan  particularly  wished  to  have 
the  prominent  fi-iends  of  Christ.  De- 
sired to  have  you,  demanded  or  asked 
for  you.  Compare  Job  1  :  6-12;  2  : 
1-6.  You  is  in  the  plural  in  the 
original;  the  other  disciples  as  well  as 
Peter.  Notice  the  fine  contrast  between 
you  and  thee  in  the  next  verse,  "  I  have 
prayed  for  thee."  The  self-reliant  Peter 
especially  needed  the  prayers  of  Jesus, 
though  he  prayed  for  them  all,  John 
17  :  15.  Sift  you  as  wheat.  "  As  the 
wheat  is  shaken  in  the  sieve  that  the 
chafi'  may  thereby  separate  itself  from 
the  wheat  and  fall  out,  so  will  Satan 
disquiet  and  terrify  you  through  per- 
secution, dangers,  tribulation,  in  order 
to  bring  your  faithfulness  toward  me  to 
apostasy." — Meyer. 

32.  Prayed  for  thee.  As  though 
he  had  said,  "  Simon,  I  show  thee  what 
the  adversary  is  preparing  for  thee ; 
now  know  that  my  prayers  are  on  your 
side."  AVhat  a  precious  announcement! 
Christ's  petitions  form  a  wall  about  the 
believer  that  Satan  cannot  cast  down. 

That  thy  faith  fail  not,  cease  not 
entirely.  The  evil  one  would  be  per- 
mitted so  far  to  succeed  in  the  sifting 
as  to  reveal  Simon  to  himself  and  con- 
vince him  of  his  weakness,  but  the 
golden  grain  should  not  be  lost.  The 
wheat,  after  its  tossing  and  disquieting, 
should  come  forth  sa'e.  True  faith 
may  be  weak,  but  the  Lord  does  not 
sufter  it  entirely  to  fail.  When  thou 
art  converted.  When  through  the 
bitter  experience  of  the  next  few  days 
you  shall  be  turned  to  a  devotednesa 
and  love  that  will  never  again  falter, 
strengthen  thy  brethren.  Simon's 
history  after  the  ascension  of  his  Lord 
shows  that  he  did  in  a  remarkable  da 
gree  strengthen  the  brethren. 


A. D.  30. 


LUKE  XXII. 


469 


ready  to  go  with  tliee,  both  into  prison,  and  to  death. 

34  And  he  said,  I  tell  thee,  Peter,  the  cock  shall  not 
crow  this  day,  before  that  thou  shalt  thrice  deny  that 
thou  knowest  me. 

35  «  And  he  said  unto  them.  When  I  sent  you  without 
purse,  and  scrip,  and  shoes,  lacked  ye  any  thing? 

3G  And  they  said.  Nothing.  Then  said  he  unto  them, 
But  now,  he  that  hath  a  purse,  let  him  take  it,  and 
likewise  his  scrip :  and  he  that  hath  no  sword,  let 

37  him  sell  his  garment,  and  buy  one.  For  I  say  unto 
you,  that  this  that  is  written  must  yet  be  accom- 
plished in  me,  "And  he  was  reckoned  among  the 
transgressors :  *  for  the  things  concerning  me  have  an 

38  end.  And  they  said.  Lord,  behold,  here  are  two 
swords.     And  he  said  unto  them,  "  It  is  enough. 


Oirisi's  agony  on  the  Mount  of  Olives;   his  betrayal  and 

apprehension. 
39      'And  he  came  out,  and  "went,  as  he  was  wont,  to 


(ch.  9.   3;   10.  4; 
Mt.  10.  9,  10. 


"Is.   53.   12;    Mk. 

15. 28;  2  Cor.5.21. 
•John  5.  39;  Rev. 

19.  10. 
kMt.26.52-54;John 

18.  36  ;  2  Cor.  10. 

3, 4 ;  1  Pet.  5.  9. 
iMt.  26.  30,36-46; 

Mk.    14.    32-42; 

John  18.  1. 
mch.  21.  37. 


33.  To    prison    and    to    death. 

Still  his  impetuous  professions  con- 
tinue. How  little  he  knew  of  himself! 
He  was  honest,  but  blind  to  his  own 
weakness. 

34.  The  cock  shall  not  crow. 
Fowls  are  very  abundant  in  the  East  at 
the  present  day.  Later  Jewish  writers 
affirm,  though  not  always  consistent 
with  themselves,  that  the  inhabitants 
of  Jerusalem  and  the  priests  every- 
where were  forbidden  to  keep  fowls, 
because  they  scratched  up  unclean 
worms.  But  even  if  this  were  so,  the 
Roman  residents,  over  whom  the  Jews 
could  exercise  no  2>ower,  might  keep 
them.  Mark  says,  "  Before  tbe  cock 
crow  twice."  The  first  about  midnight, 
the  second  about  three  o'clock.  The 
latter  more  generally  marked  time,  and 
was  the  one  meant  when  only  one 
cock-crowing,  as  here,  was  mentioned. 
Thrice  deny  me,  three  times  disown 
aie  as  your  Lord  and  Teacher. 

35.  Purse.  The  folds  of  the  girdle 
served  as  a  pocket  or  purse  to  carryj 
money.  Scrip,  a  bag  generally  made 
of  leather  for  carrying  provisions,  ch. 
9  :  3.  Shoes,  sandals,  see  on  ch.  7  : 
44.  Lacked  ye  .  .  .  nothing.  There 
was  full  provision. 

3G.  But  now,  etc.  A  crisis  is  com- 
ing. There  will  be  need  of  every  re- 
source; there  is  peculiar  danger.  Sell 
the  upper  garment  to  obtain  a  sword. 
It  is  hardly  to  be  supposed  that  our 


c 


Lord  commanded  them  to  arm  them- 
selves against  the  perils  of  that  night. 
It  is  better  to  consider  it  as  the  utter- 
ance of  a  proverbial  expression  con- 
veying the  idea  of  imminent  danger 
from  enemies.  They  must  be  prepared 
for  the  worst.  Some  suppose  that  the 
command  is  to  be  understood  figurative- 
ly, and  applies  to  spiritual,  not  carnal, 
weapons.  Beza  says  the  whole  siieech 
is  allegorical. 

37.  This  that  is  written,  in  Isaiah, 
chapter  53.  Reckoned  among  the 
transgressors.  His  crucifixion  be- 
tween two  malefactors  is  the  fulfilment. 
Have  an  end,  my  sufierings  are  cul- 
minating ;  they  will  soon  be  over,  but 
yours  are  just  beginning. 

38.  Tavo  swords.  Where  they  ob- 
tained them  we  know  not,  but  they  now 
have  them  ready.  Perhaps,  in  accord- 
ance with  the  custom  of  the  Galileans, 
they  may  have  taken  them  in  their 
journey  through  the  dangerous  passes 
,to  the  capital.  They  showed  them  to 
Jesus,  probably  intimating  their  readi- 
ness to  use  them.  It  is  enough. 
Surely  he  does  not  mean  that  this  was 
a  sufficient  armament  for  defence.  The 
words  are  rather  to  be  taken  in  the 
sense  of  enough  "to  answer  the  design 
of  a  symbolical  warning  of  approaching 
danger."  He  gave  a  proof  that  he  did 
not  irtend  to  offer  resistance  by  earthly 
weapwns. 

39-53.  Passing    over   the  events    re- 


460 


LUKE  XXII. 


A.  D.  80 


>  Mt.  6.  13. 
'Ps.  119.  117, 


the  mount  of  Olives ;  and  his  disciples  also  followed 

40  him.    "  And  when  he  was  at  the  place,  he  said  unto 
them,  °  Pray  that  ye  enter  not  into  temptation. 

41  And  he  was  withdrawn  from  them  about  a  stone's 

42  cast,  and  kneeled  down,  and  prayed,  saying.  Father, 
if  thou  be  willing,  remove  this  cup  from  me :  never- 


ferred  to  by  John  as  transpiring  in  the 
upper  room,  Luke  brings  us  to  the 
Bcene  of  THE  Agony  and  the  Be- 
trayal, Matt.  26  :  36-56 ;  Mark  14  : 
32-52;  John  18  :  1-11. 

The  mount  of  Olives.  Literally, 
the  mount  of  the  olives,  being  descrip- 
tive of  the  olive  trees  which  grew 
thereon.  Olive  trees  still  grow  there, 
but  less  thickly  than  of  old.  Compare 
2  Sam.  15  :  30;  Neh.  8  :  15;  Ezek.  11  : 
23 ;  Zech.  14  :  4.  It  is  also  called  Oli- 
vet (Acts  1  :  12),  a  place  set  with  olives, 
an  olive-yard.  This  mount  is  the  high 
ridge  east  of  Jerusalem  and  parallel  to 
the  city,  and  separated  from  it  by  the 
valley  of  the  Kidron.  The  top  is 
notched  with  three  summits,  the  middle 
one  of  which  is  the  highest,  being  about 
twenty-six  hundred  feet  above  the 
Mediterranean,  five  hundred  and  sixty 
feet  above  the  bed  of  the  Kidron,  two 
hundred  feet  above  the  highest  part  of 
the  city,  and  about  half  a  mile  from  the 
city  wall.  The  southern  summit,  which 
is  lower  than  the  other  two,  is  called 
the  "  mount  of  oifence,"  and  also  the 
"  mount  of  corruption,"  because  Sol- 
omon and  some  of  the  later  kings  de- 
filed it  by  idolatrous  worship.  As  he 
was  wont,  compare  chap.  21  :  37. 
His  disciples  followed  him,  over 
the  brook  Kidron  to  the  foot  of  the 
mount. 

40.  At  the  place — that  is,  the  gar- 
den of  Gethsemane.  This  was  a  garden, 
an  orchard  or  olive-yard,  according  to 
John,  where  he  was  wont  to  retire. 
Gethsemane  means  olive-press,  a  name 
seemingly  prophetic  of  Christ's  agony, 
where  he  trod  the  wine-press  alone 
(Isa.  63  :  3),  without  the  city.  Rev.  14  : 
20.  It  was  just  across  the  brook  Kid- 
ron, about  one-half  mile  east  from  Je- 
rusalem, at  the  foot  of  the  mount  of 
Olives.  The  modern  garden  without 
doubt  occupies  the  same  site  or  a  por- 
tion of  it,  possibly  somewhat  smaller, 
being  an  enclosure  of  about  one-third 
of  an  acre  and  surrounded  by  a  low 
wall.     In  it  are  eight  venerable  olive 


trees,  still  green  and  productive,  but  so 
decayed  that  heaps  of  stone  are  piled 
up  against  their  trunks  to  keep  them 
from  being  blown  down.  They  were 
standing  at  the  Saracenic  conquest  of 
Jerusalem,  A.  D.  636,  since  the  sultan 
receives  a  tax  on  them  fixed  at  that 
time.  But  as  all  the  trees  around  Je- 
rusalem were  cut  down  by  Titus  at  the 
destruction  of  Jerusalem,  these  olive 
trees  probably  sprang  from  the  roots  of 
those  standing  in  the  days  of  our  Lord. 
Thomson  thinks  that  the  ancient  Geth- 
semane was  situated  in  a  secluded  vale 
several  hundred  yards  to  the  north-east 
of  the  modern  one.  There  is  much  evi- 
dence, however,  in  support  of  the  pres- 
ent locality. 

Pray  that  ye  enter  not  Into 
temptation.  In  view  of  the  great 
crisis  which  he  foresaw,  there  was  good 
reason  for  this  direction.  A  test  was 
just  before  them  more  severe  than  they 
had  yet  known. 

41.  A  stone's  cast,  about  as  far 
as  one  would  throw  a  stone.  From 
Jlatthew  and  Mark  it  appears  that  he 
first  took  Peter,  James,  and  John  with 
him;  then,  going  apart  from  them,  he 
kneeled  down.  Mark  says  he  fell  on 
the  ground  and  prayed.  Doubtless  he 
knelt  first,  and  as  his  agony  increased 
fell  forward,  as  Matthew  says,  "  on  his 
face."  Compare  Gen.  17  :  3.  The  pos- 
ture was  indicative  of  his  extreme  hu- 
miliation and  anguish. 

42.  Father.  He  prays  as  the  Son. 
Remove  this  cup,  this  bitter  cup  of 
anguish.  Cup  is  a  common  figure  of 
Scripture,  sometimes  representing  joy 
(Ps.  16  :  5  ;  23  :  5  ;  116  :  13),  and  some- 
times sorrow,  Ps.  11  :  6;  75  :  8 ;  Isa. 
51  :  17  ;  Jer.  25  :  15 ;  Rev.  16  :  1.  Not 
the  cup  of  death,  but  of  present  over- 
whelming anguish,  which  he  was  suf- 
fering as  our  substitute,  Isa.  53  :  4,  5. 
To  supj)ose  him  overwhelmed  with  the 
dread  of  death  and  praying  for  its  re- 
moval is  contrary  to  the  spirit  he  had 
ever  manifested  toward  it  and  to  all  his 
declarations  and  prayers  concerning  it 


A.  D.  30. 


LUKE  XXII. 


461 


43  tlieless  Pnot  my  will,  Lut  thine,  be  done.     And  there 
appeared  "J  an  angel  unto  him  from  heaven,  strength- 

44  ening  him.     'And  being  in  an  agony  he  prayed  more 
earnestly :  '  and  his  sweat  was  as  it  were  great  drops 

45  of  blood  falling  down  to  the  ground.     And  when  he 


pP».  40.   8;  John 

5.  30  ;  6.  38. 
«Mt..  4.  II. 
'Ge.  32.  24-28;  I's. 

22.1,2;  .Toll  II  12. 

27 ;  Heb.  5.  7,  8. 
•  Laiu.  1.  12. 


John  12  :  27,  28 ;  chaps.  14-17.  Never- 
Iheless,  not  my  wil  ,  but  thine, 
be  done.  Wonderful  faith  and  resig- 
nation combined !  The  will  of  Jesus, 
wlio  was  both  priest  and  victim,  is 
swallowed  up  in  the  divine  wilJ. 

4.1.  And  there  appeared  an  an- 
gel, one  of  those  bright  beings  of  whom 
it  is  said,  "  lie  shall  give  his  angels 
charge  over  thee."  The  anguish  was 
not  removed,  but  the  Messiah  was 
strengthened  to  bear  it.  He  was  "  made 
lower  than  the  angels."  We  do  not 
know  how  the  celestial  ministrant 
aided  Christ,  whether  by  sympathy, 
words  of  cheer,  wiping  away  the  sweat, 
or,  as  one  has  suggested,  by  worship- 
ping him  to  signify  his  recognition  of 
Christ's  lordship.  His  human  nature 
must  be  upheld,  in  order  that  a  full 
atonement  may  be  made,  and  this  angel 
is  a  means  to  that  end.  God  says,  in 
Ps.  89  :  '21,  of  Messiah,  "  Mine  arm  also 
shall  strengthen  him."  The  Father 
Bent  the  angel  to  fulfil  this  word. 

44.  Being  in  an  agony.  The  word 
is  very  emphatic.  It  signifies  a  strug- 
gle, extreme  anguish ;  it  includes  all 
the  exertion  of  body  and  anxiety  of 
mind  which  accompany  a  terrible  con- 
test. In  Mark  he  says  to  his  disciples 
as  he  enters  the  agony,  My  soul  is  ex- 
ceeding sorrowful  unto  death.  Literally, 
environed  with  grief,  shut  in  with  sor- 
row on  every  side.  This  was  in  view 
of  the  connection  of  his  sufterings  and 
death  with  sin.  The  extremest  inten- 
sity, deathly;  a  little  more  would  be 
death  itself.  Compare  Ps.  18  :  4,  5 ;  55  : 
4  •  Jon.  4  :  9.  This  language  points  to 
BulTerings  in  his  human  nature.  He  had 
been  before  troubled  iu  the  anticipation 
of  his  sufierings  (John  12  :  27) ;  now  he 
is  overwhelmed  with  the  sufferings 
themselves.  A  body  and  soul  untaint- 
ed and  unmarred  by  sin  must  have 
been  capable  of  endurance  far  beyond 
any  of  our  sinful  race.  This  endurance 
must  have  been  greatly  increased  by 
the  connection  of  the  divine  with  the 
human.  Hence  the  sorroiu  unto  death 
iras  beyond  anything  that  ever  has  been 


or  could  be  experienced  in  this  world 
by  any  one  of  our  fallen  race.  It  was 
beyond  all  human  conception.  He  was 
suffering  for  sinners  in  their  place.  He 
made  tbeir  case,  as  it  were,  his  own. 
The  horror  and  woe  of  the  lost  and  the 
pangs  of  hell  were  taking  hold  upon 
him  so  far  as  it  was  possible  in  his  state 
of  innocence. 

Prayed  more  earnestly.  Thetre- 
mendous  agony  developed  the  intensest 
prayer.  Here  belongs  that  reference  in 
Heb.  5  :  7,  8,  "  Who  in  the  days  of  his 
flesh,  when  he  had  offered  up  prayers 
and  supplications  with  strong  crying 
and  tears  unto  him  who  was  able  to 
save  him  from  death,  and  was  heard  in 
that  he  feared ;  though  he  were  a  Son, 
yet  learned  he  obedience  by  the  things 
which  he  suffered." 

And  his  sweat  was,  better,  it 
became,  as  it  were  great  drops 
of  blood.  Some  think  that  this  was 
not  a  sweat  of  real  blood,  but  that  the 
sweat  rolled  off"  like  drops  of  blood. 
Their  argument  is  gathered  from  the 
words  "  as  it  were."  But  this  is  not 
conclusive.  It  is  said  of  John,  "  they 
counted  him  as  a  prophet,"  Matt.  14  :  5. 
See  also  John  1  :  14;  2  Cor.  3  :  13, 
where  the  Greek  word  does  not  mean 
similarity  merely,  but  reality. 

It  does  not  say  that  his  sweat  was,  as 
it  were,  blood,  but  great  drops  or  clots 
of  blood  falling  to  the  ground.  The 
common  opinion  is  that  the  anguish  of 
the  sufferer's  mind  forced  the  blood 
through  the  pores,  and  that  it  fell  in 
large  drops.  There  are  similar  cases 
recorded.  Mention  is  made  of  a  man 
at  Lyons  who,  on  hearing  his  death- 
sentence,  was  covered  all  over  with  a 
bloody  sweat.  For  other  instances,  es- 
pecially the  modern  cases,  see  "  The  In- 
dex Catalogue  of  the  Surgeon  General's 
Office  of  the  United  States  Army,"  under 
the  following  headings :  1.  Perspiration, 
Bloody.  2.  Hemorrhage,  Cutaneous. 
3.  Diapedesis.  4.  Ecstasy.  5.  Chromi- 
drosis.  The  same  Greek  word,  thrombos, 
"  a  clotted  drop  "  of  blood  is  now  used 
technically  in  medicine  to  indicate  a  clot 


462 


LUKE  XXII. 


A.  D.  30 


rose  up  from  prayer,  and  was  come  to  his  disciples, 
4G  lie   found  tliem  sleeping  for  sorrow,  and  said  unto 
them.  Why  sleep  ye  ?  rise  and  pray,  lest  ye  enter  into 
temptation. 

47  And  while  he  yet  spake,  *  behold  a  multitude,  and   *  ^\^^^^^l^^.%^w^ 
he  that  was  called  Judas,  one  of  the  twelve,  went  be-      '"*  ^'^^'^' 
fore  them,  and  drew  dear  unto  Jesus  ■  to  kiss  him. 

48  But  Jesus  said  unto  him,  Judas,  betrayest  thou  the 
Son  of  man  with  a  kiss  ? 

49  When  they  which  were  about  him  saw  what  would 
follow,  they  said  unto  him,  Lord,  shall  we  smite  with 


14.  4.^50;  John 
18.  3-12. 
•  2  Sam.  20.  9. 


of  blood  in  certain  diseased  conditions. 
"  What  an  affecting  spectacle,  to  behold 
the  Son  of  God  prostrate  on  the  ground, 
his  soul  in  agony  and  torture,  and  his 
body  besmeared  with  dust, and  tears, and 
sweat,  and  blood!" — Rev.  Jas.  Foote. 

45.  It  would  be  natural  to  suppose 
that  the  disciples  would  be  watching 
and  praying  with  great  earnestness 
while  this  trying  scene  was  enacted ; 
but  when  he  rose  uj)  from  prayer  and 
came  to  his  disciples,  he  ix)und  them 
sleeping.  Most  surprising !  But  it  is 
said  for  sorroAV.  This  is  some  exten- 
uation, for  grief  when  long  continued 
exhausts  us  and  makes  us  drowsy. 
Matthew  and  Mark  add  this  saying  of 
the  Lord  to  them,  "The  Spirit  truly  is 
ready  [or  willing],  but  the  flesh  is  weak." 
How  tenderly  Jesus  treats  them  ! 

46.  Rise  and  pray,  a  repetition  of 
eer.  40.  Jesus  re-enjoins  prayer,  with 
special  reference  to  themselves,  that 
they  might  not  fall  under  the  power  of 
temptation.  Their  hour  of  trial  was 
at  hand,  and  they  needed  both  to  watch 
and  also  pray,  for  they  needed  strength 
and  grace.  The  motive  of  the  former 
injunction  was  sympathy  with  him; 
that  of  this  is  their  personal  preserva- 
tion and  safety. 

47-53.  Jesus  is  Betrayed  and 
MADE  Prisoner,  Mark  14  :  43-52; 
John  18  :  2-12. 

47.  Yet  spake,  immediately.  A 
multitude.  This  consisted,  first,  of 
the  band  (John  18:3,  12),  or  Roman 
cohort,  which,  consisting  of  three  hun- 
dred to  six  hundred  men,  was  quartered 
in  the  tower  of  Antonia,  overlooking 
the  temple,  and  ever  ready  to  put  down 
any  tumult  or  arrest  any  disturber. 
Probably  so  much  of  the  band  as  could 
be  spared  was  present.  Then  there  were 
the  captain*  of  the  temple  (ver.  52),  with 


their  men,  who  guarded  the  temple  and 
kept  order.  Also  some  of  the  chief 
priests  and  elders  (ver.  52),  and  finally 
their  servants,  such  as  Malchus  (John 
18  :  10)  and  others,  who  had  been  com- 
missioned by  the  Jewish  authorities. 
Judas,  one  of  the  twelve.  Thus 
stjied  by  Mark  also,  pointing  him  out, 
not  only  as  one  of  the  apostles,  but  also 
as  the  apostolic  criminal,  whose  crime 
and  guilt  were  the  more  aggravated  by 
the  position  he  had  held  and  the  know- 
ledge and  intimacy  he  had  enjoyed  with 
Jesus.  Went  before  them,  as  their 
guide  and  leader.  See  John  18  :  3. 
Drew  near  to  kiss  him.  The 
wretch !  Will  he  dare  to  betraj^  the 
pure  and  holy  One  ?  Yes ;  he  will  do 
the  bidding  of  his  master,  the  devil. 
Matthew  says,  "  He  said.  Hail,  Master  ! 
and  kissed  him."  Why  were  not  his 
lips  blistered  and  his  scheme  thwarted  ? 
An !  the  meek  Lamb  endured  the  be- 
trayal, with  its  consequences,  for  our 
salvation. 

48.  Betrayest  thou  .  .  .  with  a 
kiss?  Jesus  shows  that  he  knows  the 
traitor  heart.  What  an  expression  there 
must  have  been  in  the  Redeemer's 
words!  Betrayest  thou  with  a  kissf 
Do  you  dare  to  bring  those  polluted 
lips  in  contact  with  mine  and  play  the 
hypocrite  ?  Away  with  your  hypocrisy ! 
Unveil  your  heart!  Do  your  fiendish 
work !  John,  in  ch.  18  :  4-9,  mentions 
some  things  which  need  to  be  noticed 
in  the  reading  to  complete  the  narra- 
tive. 

49.  When  they  which  were  about 
him,  the  disciples,  who  were  now  thor- 
oughly awake  to  the  danger.  Perhaps 
they  thought  that  their  Lord  would 
enable  them  to  discomfit  their  foes  and 
vindicate  him  by  means  of  the  "  two 
swords." 


A.  D.  30, 


LUKE  XXII. 


463 


60  the  sword?      And  "one  of  them  smote  the  servant 
01  of  the  high  priest,  and  cut  off  hi.s  riglit  ear.     And 

Jesus  answered  and  said,  Sutfer  ye  thus  far, 

he  touched  his  ear,  and  healed  him. 

52  'Then  Jesus  said  unto  tlie  cliief  priests,  and  cap- 
tains of  the  temple,  and  the  elders,  which  were  come 
to  him,  Be  ye  come  out,  as  against  a  thief,  with  swords 

53  and  staves  ?  When  I  was  daily  with  you  in  the  tem- 
ple, ye  stretched  forth  no  hands  against  me:  » but  this 
is  your  hour,  ''and  the  power  of  darkness. 

Jesus  it  led  to  the  high  priest's  house;  Peter  thrice  denies 
him. 

54  "Then  took  they  him,  and  led  him,  and  brought 
him  into  the  high  priest's  house. 


«  Mt.  26.  51 ;  Mfc 
14.  47  ;  John  18 
10;  Ro.  12.  19. 
'And    7Ro.  12.  21. 


■  Mt.  26.  65;   Mk. 
14.48. 


»JohQ  12.27. 
bEph.  6.  12;   CoL 
1.15. 


•Mt.  26.  57,  58,69- 
75;  Mk.  14.53,54, 
66-72;  John  18. 
13-18,  25-27. 


50.  One  of  them.  John  tells  us  it 
was  Peter.  Perhaps  the  first  three 
writers  omit  the  name,  in  order  that 
Peter  might  be  shielded  from  any  odium 
connected  with  it.  John  wrote  after 
Peter's  death. 

Smote.  Peter,  in  accordance  with 
his  impetuous  nature,  and  doubtless 
emboldened  by  the  supernatural  awe 
which  Jesus  had  just  previously  exerted 
on  the  multitude,  drew  his  sword  and 
commenced  the  conflict,  not  doubting 
the  power  of  Jesus  to  give  the  victory. 
The  servant  of  the  high  priest. 
Probably  the  servant,  as  he  was  well 
known,  namely,  Malchus,  John  10  :  10. 
The  first  three  evangelists  may  have 
omitted  his  name,  either  because  he 
was  well  known  {and  he  may  have 
become  a  disciple)  or  from  prudential 
considerations.  Cut  ofThis  ear.  Struck 
off  his  right  ear.  The  servant  may  have 
been  stepping  forward,  as  Dr.  Hackett 
remarks,  to  handcuff  or  pinion  Jesus. 
The  blow  was  doubtless  aimed  at  his 
head;  perhaps  the  power  of  Jesus  pre- 
vented a  fatal  stroke. 

.51.  Sutfer  ye  thus  far.  Spoken 
probably  to  his  disciples.  You  have  done 
enough  of  this;  go  no  farther,  suffer 
me  to  do  a  deed  of  compassion.  Christ's 
compassion  is  shown  even  here.  He 
touched  his  ear,  and  healed  him. 
An  immediate  and  complete  cure.  This 
miracle  should  have  caused  them  to 
desist. 

52.  Chief  priests  and  captains 
of  the  temple.  See  on  ver.  47  ;  also 
John  18  :  3.  Some  of  the  priests  seem 
to  have  come  in  person.     The  captains 


of  the  temple  were  commanders  of  the 
Jewish  watch.  Elders.  Probably 
they  also  were  there  by  authority  of 
the  Sanhedrim.  Be  ye  come  out  as 
against  a  thief?  Eather,  a  robber, 
I^lunderer.  Such  an  array  of  force 
would  be  a  becoming  preparation 
against  a  notorious  robber.  But  have 
I  borne  that  character?  Staves,  sticks 
or  clubs. 

53.  Daily  with  you.  During  that 
week  and  at  other  times.  Why  do  you 
attack  me  secretly  by  night,  when  you 
have  had  abundant  opportimity  to  take 
me  in  broad  dayliglit?  This  was  an 
indictment  for  cowardice.  Ye  stretch- 
ed forth  no  hands  against  me. 
You  did  not  arrest  me.  But  this  is 
your  hour,  and  the  power  of  dark- 
ness. The  reason  of  their  present 
success  and  Christ's  quiet  submission  is 
that  God's  appointed  time  has  come  for 
the  propitiatory  offering  of  his  own  pro- 
vided lamb.  See  Ps.  22  :  1 ;  Isa.  53  : 
7-12 ;  Zech.  13  :  7.  The  power  of  dark- 
ness is  now  apparently  prevalent.  The 
words  "this  is  your  hour"  suggest  that 
the  power  of  darkness  shall  not  continue. 

54-65.  Christ  before  the  High 
Priest.  The  Denial  of  Peter, 
Matt.  26  :  58-75;  Mark  14  :  54-72;  John 
18  :  15-27. 

54.  Took  they  him.  They  arrested 
him.  In  the  mean  time  all  his  disciples 
forsook  him  and  fled,  the  bold  Peter 
being  among  the  number.  John  de- 
clares (18  :  12)  that  they  bound  Jesus 
and  led  him  away.  The  high  priest's 
house.  John  relates  that  they  led 
him  first  to  Annas,  who,  after  having 


464 


LUKE  XXII. 


A.  D.  30 


55  And  Peter  followed  afar  off.  And  when  tliey  had 
kindled  a  fire  in  the  midst  of  the  hall,  and  were  set 

56  down  together,  *  Peter  sat  down  among  them.  But  a 
certain  maid  beheld  him  as  he  sat  by  the  fire,  and 
earnestly  looked  upon  him,  and  said.  This  man  was 

67  also  with  him.   And  he  *  denied  him,  saying,  Woman, 

58  I  know  him  not.  And  after  a  little  while  another 
saw  him,  and  said.  Thou  art  also  of  them.    And  Peter 

59  said,  Man,  I  am  not.     'And  about  the  space  of  one 


4  rs.  1.  1 ;  26.  4,  s 
1  Cor.  15.  33. 


'2  Tim.  2.  10-12. 


'Mt.26.  73;Mk.  U 
70 ;  Johu  18.  26. 


been  high  priest  for  several  years,  had 
beau  deposed,  but  who  was  still  the 
legitimate  high  priest  according  to  the 
law  of  Moses  (the  office  being  for  life, 
Num.  20  :  28;  35  :  25),  and  may  have 
been  so  regarded  by  the  Jews.  Be- 
fore him  he  received  an  informal  ex- 
amination (John  18  :  12-14),  and  theu, 
in  order  to  have  him  officially  tried  and 
condemned  in  the  eye  of  the  Roman 
law,  he  is  sent  to  Caiaphas.  Annas  ap- 
pears to  have  possessed  vast  influence, 
and  as  father-in-law  to  Caiaphas  doubt- 
less exerted  a  very  controlling  influence 
over  him.  It  is  quite  reasonable  to 
suppose  that  they  occupied  a  common 
official  residence,  and  tliat  Annas  after 
his  examination  sent  him  across  tlie 
court  to  the  apartment  occupied  by 
Caiaphas.  Afar  off.  Near  enough  to 
see  what  became  of  him,  but  distant 
enough  to  keep  out  of  danger.  He 
seems  to  show  more  courage  than  any 
of  the  eleven  except  John ;  he  comes  to 
the  house  of  the  nigh  priest,  ventures 
to  enter  into  the  court,  and  sits  with 
the  servants  to  see  the  result. 

55.  Kindled  a  fire  in  the  midst 
of  the  hall— that  is  "  the  court."  The 
usual  meeting-place  of  the  Sanhedrim 
was  an  apartment  in  one  of  the  courts 
of  the  temple  called  Gazeth,  at  the 
south-east  corner  of  the  court  of  Israel. 
In  cases  of  emergency,  or  as  in  this 
ease,  where  great  secrecy  was  desired, 
it  sat  at  the  house  of  the  high  priest, 
who  was  generally  president  of  the 
court. 

The  nights  at  Jerusalem  are  frequent- 
ly quite  cold  because  of  its  great  al- 
titude. John  particularizes,  (ch.  18  : 
18):  "The  servants  and  officers  stood 
there,  who  had  made  a  fire  of  coals ; 
for  it  was  cold  and  they  warmed  them- 
selves." He  further  says  that  Peter 
ttood  with  them,  but  here  Luke  tells  us 
Peter  sat  down  among  them,  thus 


opening  the  way  to  the  temptation 
which  resulted  in  the  denial.  He 
should  have  pressed  in  and  stood  near 
his  Lord. 

5G.  A  certain  maid.  According 
to  Mark,  she  was  one  of  the  maids  or 
maid-servants  of  the  high  priest.  John 
speaks  of  her  as  the  damsel  who  kept 
the  door  of  the  porch,  or  passage  into 
the  court.  She  probably  observed 
Peter  carefully  when  he  entered  with 
John,  and  afterward  when  he  seated 
himself  with  the  servants  of  the  high 
priest.  Something  about  his  appear- 
ance or  manner  excites  her  suspicion. 
Then  she  thinks  she  remembers  seeing 
him  with  Jesus.  She  approaches  him, 
looks  earnestly  or  intently  upon  him, 
and  says,  "  This  man  was  also  with 
him."  She  tells  hira  so  (Matthew  and 
Mark),  and  asks  him  (John)  if  he  was 
not  one  of  "  this  man's  disciples." 

57.  I  know  him  not.  It  would 
seem  as  though  he  were  taken  by  sur- 
prise and  pleads  ignorance.  He  would 
have  her  think  that  he  came  in  as  a 
mere  observer. 

58.  Another  saw  him.  It  is  a 
man  who  now  identifies  him.  He 
denies  that  he  is  a  disciple  of  Jesus. 
But  Matthew  tells  us  that  he  even 
denied  knowing  him,  and  that,  too, 
with  an  oath,  calling  God  to  witness, 
and  with  the  somewhat  contemptuous 
form,  /  know  not  the  mai.  As  if  he 
had  come  from  curiosity  to  learn  the 
cause  of  this  gathering,  without  any 
interest  in  it,  and  possibly  without 
knowing  even  the  name  of  the  criminal 
on  trial.  This  denial  is  thus  a  step  in 
advance  on  the  first.  That  was  when 
he  was  taken  by  surprise,  possibly 
somewhat  confused;  this  after  he  had 
had  a  little  time  to  reflect,  and  hence 
more  deliberate.  The  number  now 
questioning  bin  doubtless  excited  him 
to  his  rash  and  wicked  oath.     Yet  even 


A.  D.  30. 


LUKE  XXII. 


465 


hour  after  another  coufidently  affirmed,  saying,  Of  a 
truth  this  felloio  also  was  with  him  :  for  he  is  a  Gal- 

60  ilean.     And  Peter  said,  Man,  I  know  not  what  tliou 

say  est.    «And  immediately,  while  he  yet  spake,  the  «ch.  22.  34. 

61  cock  crew.    "^  And  the  Lord  turned,  and  looked  upon   ''  Hos.  ii.  8. 
Peter.    '  And  Peter  remembered  the  word  of  the  Lord,   ^^^ant^M^u  "f^ 
how  he  had  said  unto  him,  ^Before  the  cock  crow,   kjoim'is.  33. 

62  thou  shalt  deny  me  thrice.    And  Peter  went  out,  and 
wept  bitterly. 

63  'And  the  men  that  held  Jesus  "mocked  him,  and 
34  smote  him.     And  when  they  had  blindfolded  him, 

they  struck  him  on  the  face,  and  asked  him,  saying, 

S5  Prophesy,  who  is  it  that  smote  thee  ?     And  many 

other  things  blasphemously  spake  they  against  him. 


>Mt.i6.  59-68;  Mk, 

14.  55-65. 
"Is.  53.  3;  1  Pet. 

2.23. 


now  no  one  appears  to  have  intended 
him  positive  injury. 

69.  Another  confidently  affirm- 
ed. Spoke  with  great  emphasis.  He 
is  a  Galilean.  His  speech  shows 
that  he  is  a  Galilean  like  him,  and 
most  of  his  disciples  are  Galileans. 
The  pronunciation  and  accent  of  the 
Galileans  were  indistinct  and  less  pure 
than  those  of  the  inhabitants  of  Judea. 
They  confounded  the  gutturals  and  the 
last  two  letters  of  the  Jewish  alphabet. 
At  the  same  time  a  relative  of  Malchus, 
whose  ear  Peter  had  cut  off,  asked, 
"  Did  I  not  see  thee  in  the  garden  with 
him?"  John  18:  26. 

60.  Man,  I  know  not  what  thou 
say  est.  What  are  you  talking  about  ? 
I  am  totally  ignorant  of  the  man  and 
the  matter.  Peter  not  only  lied,  but 
began  to  curse  and  swear,  Mark  14  :  71. 
lie  invoked  solemn  curses  on  himself, 
he  took  solemn  oaths  in  confirmation  of 
his  previous  assertions  that  he  did  not 
know  the  man  who  was  there  as  a 
prisoner. 

While  he  yet  spake.  Before  the 
words  escape  him  the  cock  crows — a 
reminder  of  his  base  sin. 

61.  The  Lord  turned  toward  the 
position  occupied  by  the  false  swearer, 
and  looked  upon  Peter.  Who  can 
reproduce  or  describe  that  look  ?  Was 
it  an  angry,  disdainful,  indignant  look? 
No ;  it  was  more  likely  a  look  of  mingled 
rebuke  and  compassion.  The  look  went 
to  Peter's  heart. 

Remembered  the  word.  The 
memory  is  linked  with  the  dreadful 
fact,  and  a  conviction  of  the  Saviour's 
knowledge  and  grace,  in  contrast  with 
his  own  mean  conduct,  rushes  into  his 

20 


mind.     Conscience  accuses  him  of  his 
cowardliness  and  broken  vows. 

62.  He  went  out.  He  rushes  to 
a  lonely  spot,  and  there  he  wept 
bitterly.  From  what  we  know  of 
Peter  we  conclude  that  his  sorrow  must 
have  been  like  the  breaking  up  of  the 
great  deep.  The  bitterness  of  his  peni- 
tence knew  no  relief  until  the  assurance 
of  forgiveness  came. 

63.  The  men  that  held.  The 
officers  and  soldiers  treated  him  as  a 
heathen  would  treat  a  slave  only  under 
the  greatest  provocation.  Mocked 
him,  with  insulting  language  and  ac- 
tions. Smote  him,  "  beat  him  severely, 
so  as  to  cut  him." — FOOTE.  Some  struck 
him  with  their  fists  (Matthew),  and  the 
servayits  struck  him  (Mark). 

64.  Thev  blindfolded  him  that  he 
might  be  unable  to  defend  himself. 
The  words,  struck  him  on  the  face 
and,  are  omitted  in  the  best  text ;  yet 
really  implied  in  Mark  14  :  65  and  here. 
"  His  visage  was  so  marred  more  than 
any  man."  Prophesy.  Speak  through 
divine  influence.  Who  is  it  that 
smote  thee?  Thus  insult  is  added  to 
insult.  They  make  his  Messiahship 
the  object  of  mockery,  and  treat  him 
as  a  base  pretender  and  outlaw,  ming- 
ling their  revilings  with  deeds  of  vio- 
lence. 

65.  Andmany  other  things.  Some 
are  recorded  by  the  other  evangelists. 
They  uttered  many  blasphemies  against 
him  that  are  not  recorded.  Never  was 
there  a  greater  outburst  of  human 
wickedness  than  the  conduct  of  the 
crucifiers  afforded,  impious,  inhuman, 
God-daring  in  the  extreme. 

66-71.  Jesus    is    fobmally    Ex- 


(66 


LUKE  XXII. 


A.  D.  30 


Jesus  before  the  council. 

66  "And  as  soon  as  it  was  day,  "the  elders  of  the  peo-  '^^t-  27.  i. 

pie  and  the  chief  priests  and  the  scribes  came  together,  °  -Ac  4. 26 ;  22.  is. 

67  and  led  him  into  their  council,  saying,  ""Art  thou  the  ""Mt.  26.  63;  Mk 
Christ  ?  tell  us.    And  he  said  unto  them,  If  I  tell  you,  at     '          ^^' 

68  'ye  will  not  believe :  and  if  I  also  ask  you,  ye  will  not  '  ch.  16.  31 ;  John 

69  answer  me,  nor  let  me  go.    'Hereafter  shall  the  Son  rMtl2^6^64-Mk^i4. 
of  man  sit  on  the  right  hand  of  the  power  of  God.  62";H'eb.'i.  3;8. 1 


70  Then  said  they  all,  Art  thou  then  the  Son  of  God?   J^t^l/gs- 

71  And  he  said  unto  them,  'Ye  say  that  I  am.     'And      ui  63.' 
they  said,  What  need  we  any  further  witness?  for  we 
ourselves  have  heard  of  his  own  mouth. 


Mk. 


AMINED  BEFORE  THE  SANHEDRIM  IN 
THE  MORNING,  AND  FORMALLY  CON- 
DEMNED, Matt.  15  :  1.  The  examina- 
tion at  this  session  seems  to  have  been 
the  result  of  the  previous  examination 
referred  to  in  vers.  54,  63-65,  and  related 
more  fully  by  Matthew,  Mark,  and 
John.  Compare  author's  Harmony,  g? 
174,  175,  and  notes. 

66.  As  soon  as  it  was  day.  About 
five  or  six  o'clock  on  Friday,  April  7, 
in  the  seven  hundred  and  eighty-third 
year  of  the  founding  of  Rome. 

Elders  .  .  .  chief  priests  .  .  . 
scribes.  This  was  a  meeting  of  the 
Sanhedrim,  in  order  to  formally  con- 
demn him  to  death.  See  on  Matt.  26  : 
67,  66.  They  also  consulted  as  to  the 
best  means  of  putting  him  to  death,  and 
doubtless  fixed  upon  the  twofold  charge 
of  blasphemy  and  treason.  They  could 
condemn  to  death,  but  could  not  put 
the  sentence  into  execution  without  the 
sanction  of  the  Roman  governor,  John 
18  :  31.  The  Jews  lost  the  power  of  life 
and  death  when  Archelaus  was  deposed, 
A.  D.  6. 

67.  Art  thou  the  Christ?  They 
were  fully  prepared  to  condemn  him  ; 
the  question  was  prompted  by  malicious 
cunning,  and  the  answer,  whatever  it 
might  be,  would  be  used  against  him. 
If  I  tell  you.  This  reply  shows  that 
he  pierced  their  design.  They  had  seen 
convincing  evidence  of  his  Messiahship, 
and  had  rejected  all. 

68.  If  I  ask  yon,  as  to  the  reason 
why,  you  will  not  believe  me  ;  uor  let 
me  go,  if  I  bring  convincing  proof  of 
my  claims.  This  last  clause  is  omitted 
by  the  highest  critical  authorities. 

69.  Hereafter  shall  the  Son  of 
man.     He  here  bursts  oat  in  an  an- 


nouncement that  the  period  would  come 
when  all  would  have  to  own  his  su- 
premacy. Son  of  man,  God  manifest 
in  the  flesh,  truly  man  as  well  as  God. 
Sit  on  the  right  hand  of  the  power 
of  God.  He  was  now  standing  as  a 
prisoner  and  a  criminal,  but  then  he 
should  sit  in  his  glory,  as  Lord  of  lords 
and  King  of  kings,  at  the  right  hand 
of  Omnipotence,  sharing  and  exercising 
sovei'eign  supremacy. 

70.  the  Son  of  God.  This  appel- 
lation was  given  to  the  Messiah  from 
Ps.  2  :  7,  making  the  question  the  more 
definite  and  expressive.  The  Jews  did 
not,  however,  understand  by  it  the  full 
idea  which  Christ  in  his  reply  and  the 
gospel  reveals.  Ye  say  that  I  am. 
An  affirmative  answer.  It  is  a  formal 
public  declaration  of  his  Messiahship 
and  divinity.  The  two  answers  stand 
together.     Son  of  man — Son  of  God. 

71.  What  need  w^e  any  further 
witness,  etc.  It  is  true  they  had  an 
admission  from  Jesus — a  confession  as 
to  his  character ;  but  it  was  by  no 
means  a  confession  of  sin  or  misde- 
meanor. Matthew  (ch.  25  :  65)  says  that 
at  this  stage  the  high  priest  rent  hit 
clothes,  his  ordinary  dress.  His  high- 
priestly  robe  was  worn  only  in  the 
temple.  This  was  to  be  done  standing, 
and  the  rent  was  to  be  from  the  neck 
straight  downward,  about  nine  inches 
in  length.  The  high  priest  was  for- 
bidden to  rend  his  clothes  (Lev.  21 :  10) ; 
yet  it  seems  to  have  been  allowable  in 
extraordinary  cases  of  blasphemy  and 
public  calamity,  1  Mace.  2:14;  11 :  71 ; 
JOSEPHUS,  Jewish  War,  ii.  15.  2,  4. 
The  practice  of  rending  the  clothes  at 
blasphemy  was  based  on  2  Kings  18  : 
37.    The  unexpected  answer  of  Jesuu^ 


A.  D.  30. 


LUKE  XXII. 


467 


declaring  his  diviue  glory  and  judge- 
ship, aroused  the  hatred,  rage,  and 
horror  of  the  high  priest  to  the  utmost 
bounds,  and  he  rends  his  garments  as  if 
too  narrow  to  contain  his  exasperated 
emotions.  This  he  does  as  if  in  holy  in- 
dignation and  horror.  Terribly  excited 
feelings  and  hypocrisy  were  doubtless 
mingled. 

He  also  accused  Jesus  of  impious  lan- 
guage which  detracted  from  the  honor 
of  God,  implying  that  he  was  the  Sou 
of  God,  the  sharer  in  the  power  and 
glory  of  God,  and  the  Judge  of  man- 
kind. Jesus  confesses  his  true  charac- 
ter, and  for  it  is  charged  with  blasphemy 
and  condamned  to  death.  The  high 
priest  takes  for  granted  that  the  feel- 
ings of  the  Sanhedrim  are  the  same  as 
his  own.  He  decides  that  this  declara- 
tion is  all  the  evidence  necessary  to 
condemn.  Matthew  says  he  put  the 
question,  "  Ye  have  heard  the  blas- 
phemy; what  think  ye?"  They  an- 
swered and  said.  He  is  guilty  of  death, 
Matt.  26  :  66. 

Remarks. 

1.  We  may  not,  like  Jesus,  know  the 
time  of  our  death  ;  yet,  like  him,  let  us 
be  conversant  with  death,  and  in  our 
example,  teaching,  and  labors  be  pre- 
pared for  it,  ver.  15 ;  John  18  :  4. 

2.  How  sad  it  is  to  see  men  of  in- 
tellect and  influence  opposing  the  truth 
and  trying  to  crush  its  exponents  and 
advocates  I  Yet  history  has  shown 
many  examples  of  this  spirit.  See  how 
the  same  men  undertook  to  crush  the 
infant  church.  Acts  4  :  1,  5,  18. 

3.  Wicked  and  selfish  rulers  may  well 
fear  "the  people."  Tyrants  cannot  be 
happy.  The  populace  will  demand  their 
rights;  and  though  often  blind  and  im- 
pulsive in  their  struggles,  and  failing 
to  secure  all  they  anticipate  by  revolu- 
tion, the  oppressors  are  completely 
overthrown.  See  Josephus'  account  of 
the  destruction  of  Jerusalem  ;  also  his- 
tory of  the  French  revolution ;  ver.  2. 

4.  Satan  rules  fearfully  in  all  the 
children  of  disobedience,  but  some  he 
emphatically  controls.  They  have  given 
themselves  up  to  work  all  iniquity  with 
greediness.  Such  are  ready  for  plots 
that  are  unspeakably  wicked. 

5.  He  is  a  despicable  man  who  at- 
tempts to   make  worldly  gain  out  of 


professed  godliness.  It  is  entirelv  op- 
posed to  the  prir  ciples  of  Christ's  king- 
dom, and  it  is  often  the  incipient 
symptom  of  such  a  destiny  as  appear? 
in  the  apostate,  vers.  3-7. 

(i.  It  is  very  dangerous  to  foster  the 
avaricious  spirit,  ver.  5. 

7.  For  what  a  small  inducement  do 
some  professors  of  religion  betray  their 
Master  !  A  low  bid  from  the  world,  a 
demand  of  appetite  or  solicitation  of 
pleasure,  will  lead  to  the  sacrifice  of 
principle.  Disciples  so  easily  bought 
are  despised  by  the  enemies  of  God, 
ver.  5. 

8.  Many  a  formal  professor  has  turned 
against  Jesus  for  the  sake  of  worldly 
gain,  ver.  5  ;  1  Tim.  0  :  i>,  10;  2  Tim. 
4  :  10 ;  2  Pet.  2  :  14,  15. 

9.  Jesus,  in  keeping  the  passover,  has 
taught  us  to  attend  faithfully  to  those 
ordinances  which  are  now  in  force,  vers. 
7,  14,  16 ;  1  Cor.  11  :  2. 

10.  Our  hearts  should  be  "  furnished 
and  prepared  "  to  entertain  the  blessed 
Saviour,  vers.  12,  13 ;  Rev.  3  :  20. 

11.  Self-examination  should  precede 
the  reception  of  the  Lord's  Supper,  1 
Cor.  5:8;  11  :  28. 

12.  The  Lord's  Supper  reminds  us  of 
what  Christ  has  done  for  us.  It  is 
adapted  to  produce  humility,  inspire 
gratitude,  and  strengthen  faith,  ver.  19 ; 
1  Cor.  11  :  24,  25. 

13.  We  must  feed  upon  Christ  as  the 
Bread  of  Life  as  well  as  trust  in  his 
atoning  blood,  ver.  19  ;  John  6  :  51,  54 ; 
1  John  1  :  7. 

14.  It  is  our  privilege  at  the  Lord's 
table  to  look  forward  to  the  marriage- 
supper  of  the  Lamb,  when  the  ordi- 
nance and  the  emblems  will  be  no 
longer  needed,  since  we  shall  be  with 
.Tesus  and  see  him  as  he  is,  ver.  18 ;  1 
John  3:2;  Rev.  19:9;  21  :  3. 

15.  The  law  of  Christ's  kingdom,  with 
reference  to  personal  distinction  enjoins 
the  cultivation  of  humility  and  the  ser- 
ving of  one  another.  The  Master  him- 
self sets  the  example,  vers.  26,  27 ; 
Phil.  2  :  6-8. 

16.  The  dignity  of  Christ's  followers 
as  it  shall  appear  in  the  future,  is  be- 
yond the  power  of  speech  to  express. 
The  sitting  at  the  king's  table,  "judg- 
ing the  twelve  tribes,"  and  the  en- 
thronement, give  intimations  of  the  in- 
eiFable  happiness  enjoyed  in  heaven, 
ver.  .30 ;  Matt.  19  :  28. 


468 


LUKE  XXII. 


A.  D.  30 


17.  It  is  a  great  comfort  to  know  that 
Satan's  siftings  shall  not  destroy  the 
grain.  The  violent  commotions  of  the 
sieve  separate  the  chaff,  which  is  blown 
away,  but  the  effectual  prayers  of  the 
Mediator  preserve  the  faith  from  failing, 
vers.  31,  32. 

18.  Learn  the  weakness  of  human  res- 
olution and  the  folly  of  trusting  thereon, 
ver.  33 ;  Prov.  28  :  26. 

19.  To  the  appeal  of  Christ,  "  Lacked 
ye  anything?"  each  believer  can  an- 
swer "  Nothing."  We  are  not  strait- 
ened in  him,  but  in  ourselves.  We  may 
not  have  all  we  wish,  but  we  shall 
receive  all  we  need  at  the  opportune 
time,  ver.  35  ;  Matt.  6:11;  Phil.  4  :  19. 

20.  Christ  has  set  us  an  example  of 
praj^er  in  enduring  and  overcoming 
suflering,  ver.  41 ;  Ps.  50  :  15 ;  Isa.  26  : 
16  ;  James  5  :  13,  14. 

21.  Watchfulness  and  prayer  are  the 
best  safeguards  against  temptation,  ver. 
40 ;  Matt,  6  :  13  ;  Eph.  6  :  18  ;  1  Pet. 
4:7;  Rev.  16  :  15. 

22.  If  it  was  necessary  for  Christ  to 
endure  such  agonies  to  save  men,  how 
hopeless  the  case  of  those  who  avail  not 
themselves  of  his  atonement !  ver.  44 ; 
Heb.  2  :  3. 

23.  What  self-denial  and  self-sacri- 
fice should  we  make  for  him  who  has 
endured  so  much  for  us !  ver.  46  ;  Rom. 
12  :  1 ;  Gal.  6  :  14 ;  1  Pet.  4  :  1,  2. 

24.  Jesus  has  set  us  an  example  of 
entire  submission  to  the  will  of  God, 
ver.  42;  Matt.  6  :  10;  Phil.  2:6-8; 
James  4  :  7. 

25.  Earnest  prayer  and  perfect  resig- 
nation to  the  will  of  God  are  consistent 
with  each  other,  ver.  42. 

26.  The  time  will  come  when  all  who 
are  in  a  religious  sleep  will  be  com- 
pelled to  awake,  Isa.  33  :  14 ;  Prov.  1  : 
24-26  ;  6  :  9-11 ;  Rev,  3  :  19. 

27.  If  one  of  the  twelve  whom  Jesus 
chose  was  a  traitor,  how  unsafe  to  fol- 
low those  who  arrogate  to  themselves 
an  apostolic  succession  !  ver.  21 ;  Rev. 
2  :  2. 

28.  Hypocritical  discipleship  and 
treacherous  friendship  are  far  more 
odious  and  injurious  than  open  hostility. 
They  who  acknowledge  Christ  in  word, 
but  deny  him  in  deed,  seeking  to  make 
gain  and  merchandise  of  him,  are  fast 
following  in  the  footsteps  of  Judas, 
ver.  22 ;  Ps.  41  :  9  ;  Prov.  27  :  6  ;  Matt. 
7  :  21. 


29.  "  It  has  always  been  the  ear,  the 
spiritual  hearing  and  willing  suscepti- 
bility, which  carnal  defenders  of  Christ's 
cause  have  taken  away  from  their  op- 
ponents when  they  have  had  recourse 
to  the  sword  of  violence." — Lange. 
Ver.  50. 

30.  Every  Christian  is  in  the  hands 
of  his  heavenly  Father,  who  can  bring 
the  host  of  heaven  to  his  aid  if  neces- 
sarv  and  best,  ver.  43 ;  Matt.  26  :  53  ;  2 
Kings  6  :  16,  17  ;  Ps.  34  :  7  ;  Heb.  1  : 
14;  12  :  22. 

31.  The  wicked  cannot  afflict  or  per- 
secute God's  people  except  by  divine 
permission,  ver.  53 ;  Job  1  :  5-12 ;  2  : 
6;  Ps.  31  :  15;  105  :  14,  15. 

32.  The  persecutions  of  Christians 
have  generally  been  characterized  by 
secret  designings,  malignant  cunning, 
and  open  violence. 

33.  It  is  dangerous  at  any  time  to 
venture  into  temptation,  especially  in 
our  own  strength  and  when  we  are  fol- 
lowing Christ  afar  off,  ver.  54,  55 ;  Prov, 
3:5. 

34.  If  we  go  not  forth  in  God's 
strength,  but  depend  on  ourselves,  the 
smallest  matter  may  overcome  us.  Pe- 
ter fears,  and  falls  before  a  maid-serv- 
ant, ver.  56. 

35.  Sin  is  progressive.  Beware  of 
the  beginning  of  sin,  and  especially  of 
what  are  called  little  sins,  vers.  55,  60 ; 
Matt.  26  :  70,  72,  74. 

36.  The  smallest  matter  in  God's 
hands  may  lead  to  repentance  and  the 
feeblest  means  result  in  salvation.  The 
crowing  of  a  cock  brought  Peter  to 
himself,  vers.  61,  62. 

37.  The  fall  of  Peter  should  stand  as 
a  warning  against  a  like  sin,  but  his 
recovery  should  encourage  those  who 
have  fallen  to  turn  to  God  with  humble 
repentance,  Jer.  3  :  22. 

38.  Repentance  has  no  merit,  and 
can  make  no  atonement  for  sin,  but  it 
should  restore  our  confidence  in  those 
who  truly  exercise  it,  2  Cor.  7  :  10. 

39.  There  is  a  time  for  silence  and  a 
time  to  speak.  Jesus  treated  frivolous 
and  unjust  charges  with  silence,  but 
declared  his  character  and  mission,  ver. 
69 ;  Mark  14  :  62 ;  Prov.  21  :  23 ;  Isa. 
53  :  7 ;  1  Pet.  2  :  23 ;  Acts  4  :  20. 

40.  How  fearful  the  depravity  that 
caused  deafness  to  every  true  word  of 
Jesus  and  quickened  the  hearing  for 
every  utterance  that  might  be  used  for 


A.  D.  30. 


LUKE  XXIII. 


469 


Jesus  before  Pilate  and  Herod. 

XXIII.     AJSTD  "  the  whole  multitude  of  them  arose,  and   "  ^^^^s  i-l- John 
2  led  him  unto  Pilate.    And  they  began  to  accuse  him,      is.  28-38.  ' 


his  condemnation !  How  does  the  reader 
treat  this  suffering  Son  of  God  ?  "  Wliat 
think  ye  of  Christ?"  He  is  now  seated 
on  the  right  hand  of  the  power  of  God, 
and  he  will  come  by  and  by  as  the 
Judge.  What  a  change  in  circum- 
stances! Read  Matt.  25  :  31-46;  Acts 
10  :  42  ;  2  Cor.  5  :  10. 


CHAPTER  XXIII. 

Luke  in  this  chapter  continues  the 
history  of  the  sacrificial  work  of  Jesus. 
Having  been  formally  and  finally  con- 
demned by  the  Jewish  rulers  (see  Mark 
14  :  64),  he  is  taken  before  Pilate  and 
charged  with  perverting  the  nation,  for- 
bidding to  pay  tribute  to  Caesar,  and 
declaring  himself  a  king,  vers.  1,  2. 
Pilate  examines  him  and  pronounces 
him  innocent;  but  learning  that  he  be- 
longed to  Herod's  jurisdiction,  he  is 
sent  to  Herod,  who  was  then  in  Jeru- 
salem, vers.  3-7.  Herod  treats  him 
with  great  indignity  and  sends  him 
back  to  Pilate.  The  two  rulers,  alien- 
ated before,  now  become  friends,  vers. 
8-12.  Pilate  again  pronounces  Jesus 
innocent;  but  influenced  by  the  clamor 
of  priests  and  people,  he  releases  Barab- 
bas  and  delivers  Jesus  to  their  will,  vers. 
13-25.  Jesus  is  led  forth  to  Calvary, 
followed  by  a  great  multitude  of  peo- 
ple, including  women,  who  bewailed 
and  lamented  him,  and  is  crucified  be- 
tween two  robbers,  vers.  25-33.  He 
prays  for  his  murderers.  The  rulers 
deride  him  and  the  soldiers  mock  him. 
One  of  the  robbers  rails  on  him ;  the 
other  begs  Jesus  to  remember  him 
when  he  shall  come  into  his  kingdom, 
and  is  assured  of  admission  into  par- 
adise with  Jesus  that  day,  vers.  34-43. 
The  supernatural  darkness ;  the  rending 
of  the  veil ;  the  loud  voice ;  the  expiring 
of  Jesus ;  the  conviction  of  the  centu- 
rion that  Jesus  is  the  Son  of  God ;  the 
p'»,ople,  beholding  the  things  done,  smite 
their  breasts;  many  women  from  Gal- 
ilee watch  from  the  distance,  vers. 
44-^.  Joseph  of  Arimathea  begs  his 
body  of  Pilate  and  lays  it  in  a  sepul- 
chre "  wherein  never  man  before  was 
40 


laid,"  and  the  women  from  Galilee, 
after  viewing  the  sepulchre,  return  and 
prepare  spices  and  ointments,  in  order 
to  embalm  his  body,  vers.  50-56. 

1.  Jesus,  ADJUDGED  Guilty  BY  THE 
Sanhedrim,  is  brought  before  Pi- 
late, Matt.  27  :  1,  2;  Mark  15  :  1 ; 
John  18  :  28.  Matthew  and  Mark  are 
very  brief,  but  Luke,  passing  over  the 
preliminary  examination  of  Jesus,  re- 
lates this  meeting  very  fully.  John, 
omitting  all  after  the  sending  of  Jesus 
from  Ajunas  to  Caiaphas,  goes  at  once 
with  Jesus  to  Pilate's  judgment-hall. 
Thus  the  four  evangelists  beautifully 
harmonize  in  giving  us  the  different 
sides  of  the  events  connected  with 
Jesus  before  the  Jewish  rulers.  John 
relates  the  informal  examination  before 
Annas,  implying  his  condemnation  un- 
der Caiaphas  (John  18  :  24,  28) ;  Mat- 
thew and  Mark  record  the  preliminary 
examination  before  Caiaphas,  at  which 
Jesus  was  virtually  condemned,  imply- 
ing a  session  in  the  morning ;  and  Luke 
relates  the  regular  and  legal  session, 
when  the  condemnation  of  the  night 
session  was  ratified. 

1.  The  whole  multitude  of  them 
arose — namely,  "the  elders  of  the 
l^eople  and  the  chief  priests  and  the 
scribes."  See  ch.  22  :  66.  The  Sanhe- 
drim had  held  a  night  session ;  then 
another  "  as  soon  as  it  was  day  "  (ch. 
22  :  66),  in  order  to  ratify  the  action  of 
the  previous  one,  and  also  to  devise  the 
best  means  of  putting  Jesus  to  death. 
This  session,  therefore,  was  held  about 
five  or  six  o'clock  on  Friday  the  15th  of 
Nisan,  April  7,  in  the  seven  hundred 
and  eighty-third  year  from  the  found- 
ing of  Rome.  It  was  also  held,  prob- 
ably, at  the  house  of  Caiaphas,  for 
John  (18  :  28)  says  that  they  led  Jesus 
from  Caiaphas  to  the  governor's  palace. 
Their  plans  being  all  laid,  they  closed 
their  meeting  and  arose  and  led  him 
unto  Pilate.  They  could  condemn  to 
death,  but  could  not  put  the  sentence 
into  execution  without  the  sanction  of 
the  Roman  governor,  John  18  :  31.  The 
Jews  lost  the  power  of  life  and  death 
when  Archelaus  was  depos-  <1,  A.  D.  6. 
According  to  the  Talmud,  this  powel 


470 


LUKE  XXIII. 


A.  D.  30. 


saying,  We  found  this  fellow  *  perverting  the  nation,  »  Ac.  17. 7. 

and  y forbidding  to  give  tribute  to  Caesar,  saying  'that  ^  ^2' Mk^i2^V^ 

he  himself  is  Christ  a  King.    *And  Pilate  asked  him,  •ch.'  22. '  69,   70 

saying,  Art  thou  the  King  of  the  Jews  ?    And  he  an-  ^  Jo^"  ^t'\%' 

swered  him  and  said,  Thou  say  est  it.  *     im.  .    . 


i»ds  taken  from  the  Sanhedrim  about 
forty  or  more  years  before  the  destruc- 
tion of  Jerusalem.  It  would  seem  that 
the  whole  Sanhedrim  present  went  in  a 
body  to  Pilate,  who  was  now  in  his  offi- 
cial residence  in  Herod's  palace.  Some 
suppose  that  they  took  him  to  the  tower 
of  Antonia,  adjoining  the  temple  area 
on  the  north.  But  from  John  18  :  28 
it  seems  evident  that  it  was  the  govern- 
or's palace,  or  prsetorium,  on  Mount 
Zion,  in  the  western  part  of  the  city. 
The  governors  generally  resided  at 
Caesarea,  but  removed  to  Jerusalem 
during  the  great  festivals  to  preserve 
order  and  exercise  judicial  functions. 
Hence  Pilate  would  be  occupying  the 
governor's — that  is,  Herod's — -palace. 

Pilate.  Matthew  adds  *  the  gov- 
ernor," or  procurator.  Matthew  often 
styles  him  simply  "the  governor;" 
Mark  never;  Luke  but  once.  See  on 
ch.  3  :  1. 

At  the  trial  of  Jesus,  Pilate  showed  a 
lack  of  moral  courage  to  do  what  he 
kuew  to  be  right.  This  led  to  his  inde- 
cision and  to  the  various  expedients  to 
release  Jesus,  till  at  last  he  yields  to  the 
demands  of  the  Jews  through  fear  of 
losing  his  standing  as  Cffisar's  friend. 
Pilate  doubtless  made  an  official  report 
of  the  crucifixion  of  Jesus  to  the  em- 
peror Tiberius.  So  Justin  Martyr  and 
other  early  writers  affirm,  but  the  one 
that  is  now  extant  is  spurious. 

At  this  point  Matthew  relates  the 
confession,  remorse,  and  suicide  of  Ju- 
das, Matt.  27  :  3-10.  See  also  Acts  1  : 
18,  19. 

2-5.  Jesus  is  examined  by  Pilate. 
The  First  Time,  Matt.  27  :  11-14; 
Mark  15  :  2-5 ;  John  18  :  28-38.  The 
accounts  of  Matthew  and  Mark  are 
very  similar.  John  is  very  full.  Luke 
first  gives  the  accusation  against  Jesus, 
and  then  so  arranges  his  narrative  as  to 
relate  the  sending  of  Jesus  to  Herod. 

2.  And  they  began  to  accuse 
him.  John  relates  that  the  Sanhedrim 
would  not  enter  the  governor's  house 
lest  they  should  be  defiled,  and  that 
therefore    Pilate    went    out   to    them. 


They  wish  him  to  ratify  and  execute 
their  sentence.  This  he  refuses  to  do 
without  knowing  their  accusation  and 
the  evidence.  They  therefore  bring 
this  formal  accusation :  We  found  this 
fellOAV  (this  man)  perverting  the 
nation,  and  forbidding  to  give 
tribute  to  Caesar,  saying  that  he 
himself  is  Christ  a  king.  They  do 
not  bring  the  charge  of  blasphemy,  on 
account  of  which  he  had  been  judged 
guilty  of  death  by  the  Sanhedrim  (ch. 
22  :  71 ;  Mark  14  :  63,  64),  but  of  per- 
verting the  nation,  or  inciting  to  sedi- 
tion, and  of  treason  against  Caesar  as 
king  of  the  Jews.  They  thought  that 
the  former  charge,  being  religious,  Pi- 
late would  not  entertain,  but  that  the 
latter  he  must  entertain,  relating  as  it 
did  both  to  Csesar  and  himself  Adroitly 
and  cunningly  they  suppress  their  real 
motive  in  seeking  to  accomplish  his 
death. 

3.  And  Pilate  askedhim,  saying. 
Art  thou  the  King  of  the  Jews  ? 
Is  the  charge  thus  preferred  against 
thee  true?  Before  answering,  Jesus 
brought  out  clearly  before  Pilate's  mind 
the  distinction  between  a  civil  and  a 
spiritual  kingdom,  declaring  that  his 
was  the  latter,  John  18  :  33-36.  And 
then  he  answered.  Thou  sayest,  a 
strong  affirmative  answer.  The  object 
of  the  verb,  according  to  Hebrew  idiom, 
is  imderstood,  Thou  sayest  it,  it  is  as 
thou  hast  said.  Mark  tells  us  that  at 
this  point  "the  chief  priests  accused 
him  of  many  things,"  omitting  nothing 
which  would  blacken  his  character  and 
make  him  appear  a  dangerous  man  in 
the  eyes  of  Pilate.  But  to  all  their 
charges  Jesus  answered  nothing,  deem- 
ing them  unworthy  an  answer,  inasmuch 
as  they  had  their  "origin  in  a  thoroughly 
malignant  spirit.  Pilate  wondered  at 
his  silence,  especially  after  he  himself 
asked  him  if  he  had  nothing  to  answer. 
He  probably  desired  Jesus  to  deny  the 
charges,  in  order  to  help  him  in  declar- 
ing his  innocence  and  his  acquittal. 
But  Jesus  was  under  no  obligation  to 
help  Pilate  to  do  his  duty.    He  shonltf 


A..  D.  30. 


LUKE  XXIII. 


471 


4  Then  said  Pilate  to  the  chief  priests  and  to  the  peo- 

5  pie,  ""I  find  no  fault  in  this  man.    And  they  were  the   ''^^/q.l'^t.^^k  ,3 
more  fierce,  saying.  He  stirreth  up  the  people,  teach-         '   '     ^  ' 
ing  throughout  all  Jewry,  "beginning  from  Galilee   'ch.  4. 14, 15. 

6  to  this  place.      When  Pilate  heard  of  Galilee,  he 

7  asked  whether  the  man  were  a  Galilean.  And  as 
soon  as  he  knew  that  he  belonged  unto  ■*  Herod's 
jurisdiction,  he  sent  him  to  Herod,  who  himself  was 
at  Jerusalem  at  that  time. 

8  And  when  Herod  saw  Jesus,  he  was  exceeding  glad  : 
for  *he  was  desirous  to  see  him  of  a  long  season,  be- 
cause 'he  had  heard  many  things  of  him;  and  ^he 
hoped  to   have  seen    some  miracle  done  by  him. 


4  ch.  8. 1. 


•  ch.  9.  9. 
»Mt.  14.1; 

14. 
»Lk.  4.  23. 


Mk.  6. 


have  followed  his  own  convictions  and 
released  him.  The  silence  of  Jesus  con- 
tinued till  Pilate  some  time  after  re- 
ferred to  his  power  to  crucify  or  release 
him,  John  19  :  10,  11. 

4.  Then  said  Pilate  to  the  chief 
priests  and  to  the  people,  I  find 
no  fault  in  this  man.  Thus  does 
Pilate  declare  his  conviction  of  the 
innocence  of  Jesus.  This  conviction 
was  not  expressed  till  after  the  private 
interview  Pilate  sought  with  Jesus,  and 
which  John  alone  relates,  ch.  18  :  33- 
38.    See  on  note  ver.  3. 

5.  They  were  the  more  fierce,  or 
violent.  Pilate's  declaration  of  the 
innocence  of  Jesus  had  not  fulfilled 
their  expectation.  He  had  not  been 
convinced  that  Jesus,  in  styling  himself 
a  king,  had  committed  any  civil  offence, 
much  less  treason.  On  the  contrary, 
he  "  had  found  no  fault"  in  him.  His 
accusers  therefore  became  more  violent, 
saying,  He  stirreth  up  the  people, 
teaching  throughout  all  Jewry 
<-ht,dea),  beginning  from  Galilee. 
Finding  that  the  charge  of  usurping 
royal  dignity  made  no  impression  on 
Pilate,  they  fall  back  on  the  first  charge, 
that  of  his  being  a  disturber  of  the 
public  peace  in  counselling  discontent 
against  the  government. 

6-12.  Jesus  before  Herod.  This 
account  is  peculiar  to  Luke,  the  other 
evangelists  omitting  reference  to  it. 

6.  Whether  the  man  were  a  Gal- 
ilean. Probably  the  Jews  by  mention- 
ing Galilee  hoped  to  beget  prejudice  in 
Pilate  toward  Jesus,  knowing  that  he 
had  no  love  either  for  Herod  or  the 
Galileans.  If  so,  they  were  again  dis- 
appointed. Without  any  apparent  emo- 
tion he  hears  the  name  of  Galilee,  and 


at  once  resolves  to  send  Jesus  to  the 
tetrarch  of  that  province,  who,  on 
account  of  the  passover,  was  now  in 
Jerusalem.    See  on  ver.  1. 

7.  And  as  soon  as  he  knew  that 
he  belonged  to  Herod's  jurisdic- 
tion. Better,  Learning  that  he  belong- 
ed to,  etc.  Sent  him  to  Herod, 
Herod  Antipas.  See  on  ch.  3:1.  It 
would  seem  that  Pilate's  reason  for 
sending  Jesus  to  Herod  was  not,  as 
some  supposed,  in  order  to  get  rid  of  a 
troublesome  case,  for  which  supposition 
there  is  no  evidence,  but  rather  to  con- 
ciliate Herod,  between  whom  and  him- 
self there  had  been  unfriendliness,  and 
perhaps  also  to  obtain  a  favorable  opin- 
ion for  the  accused. 

8.  And  when  Herod  saw  Jesus, 
he  was  exceeding  glad.  He  re- 
joiced greatly.  Why,  the  evangelist  pro- 
ceeds to  state:  for  he  was  desirous 
to  see  him  of  a  long  season, 
better,  had  desired  for  a  long  time  to  see 
him,  because  he  had  heard  many 
things  of  him,  or,  Aad  heard  concern- 
ing him,  and  he  hoped  to  have  seen 
{to  see)  some  miracle  {sign)  done  by 
him.  His  reasons  for  so  long  wishing 
to  see  Jesus  were,  as  might  be  supposed 
from  his  character,  purely  selfish.  He 
was  not  only  weak  and  sensual  and 
cunning,  but  superstitious,  cruel,  and 
revengeful.  See  ch.  3  :  19 ;  9:9;  13  : 
32  ;  cf  Matt.  14  :  9.  His  revengeful 
spirit  was  now  to  display  itself.  See  ver. 
11.  The  fame  of  Jesus,  the  report  of  his 
miracles,  preaching,  and  doings,  had 
long  awakened  his  curiosity,  and  on 
one  occasion  at  least  aroused  his  anxiety, 
ch.  9  :  9.  The  object  of  his  curiosity,  the 
famed  Jesus  of  Nazareth,  is  now  before 
him.    He  hopes  to  induce  him  to  per- 


472 


LUKE  XXIII. 


A.  D.  30. 


9  Then  he  questioned  with  him  in  many  words;  ''but 

10  he  answered  him  nothing.     And  the  chief  priests  and 

11  scribes  stood  and  vehemently  accused  him.  'And 
Herod  with  his  men  of  war  set  him  at  nought,  and 
mocked  him,  and  arrayed  him  in  a  gorgeous  robe,  and 

12  sent  him  again  to  Pilate.  And  the  same  day  ^  Pilate 
and  Herod  were  made  friends  together:  for  before 
they  were  at  enmity  between  themselves. 

Pilate  seeks  Jesus'  release,  but  finally  delivers  him  to  death. 

13  'And  Pilate,  when  he  had  called  together  the  chief 

14  priests  and  the  rulers  and  the  people,  said  unto  them. 


">  Is.  63.  7. 


'ch.  22.  63-65;  la. 
53.  3  ;  Mt.  27.  27, 
28;  Mk.  15.  16, 
17  ;  John  19.  2,  3 

k  Ac.  4.  27. 


>Mt.  27.  23;  Mk, 
15.  14;  John  18 
.38  ;  19.  4 


form  some  miracle  for  his  express  satis- 
faction, having  evidently  no  higher  con- 
ception of  him  than  as  a  great  wonder- 
worker or  magician. 

9.  Then  he  questioned  with 
him  in  many  words,  rather,  qnes- 
tioned  him  in  many  words.  What  these 
questions  were  we  are  not  told,  but  we 
can  readily  conjecture  that  they  were 
weak  and  fi-ivolous,  corresponding  with 
the  ruler's  own  character.  But  he 
answered  him  nothing,  doubtless 
because  Herod'.s  questions  were  frivolous 
and  prompted  chiefly  by  curiosity,  and 
asked  perhaps  in  a  taunting  and  con- 
temptous  manner.  Compare  1  Pet.  2  : 
23. 

10.  And  the  chief  priests  and 
scribes  stood  and  vehemently 
accused  him.  Verse  15  shows  that 
by  Pilate's  command  they  were  to  ap- 
pear before  Herod — the  accu.sers  with 
the  accused — and  obtain,  if  they  could, 
Herod's  consent  to  his  condemnation, 
or  otherwise  bear  witness  to  what  would 
be  said  and  done  in  the  case  by  that 
ruler.  It  was  a  command  they  were 
eager  to  obey,  determined  as  they  were 
to  leave  nothing  undone,  in  order  to 
secure  his  death.  They  stood  before 
Herod  and  violently  accused  him, 
doubtless,  of  blasphemy — Herod  being  a 
Jew — and  of  sedition  and  disloyalty, 
all  combined,  fearing  lest  even  Herod 
might  be  too  lenient  and  just  toward 
(heir  victim. 

11.  And  Herod  with  his  men  of 
war,  that  is  his  body-guard.  Set  him 
at  naught,  treated  him  with  indignity 
and  scorn.  Mocked  him.  They  see 
in  him  only  an  object  of  contempt  and 
derision,  and  evidently  do  not  regard 
the  charges  brought  against  him  as 
worthy  of  .serious  consideration  Accord- 


ingly, he  is  arrayed  in  a  gorgeous 
robe.  The  color  of  this  robe  is  uncer- 
tain.  It  may  have  been  the  royal  pur- 
ple, or,  as  the  original  indicates,  a 
brilliantly  white  vestment.  Whatever 
its  hue,  it  was  put  upon  him  in  con- 
tempt of  his  kingly  dignity  and  in 
accordance  with  the  charge  the  Jews 
brought  against  him.  Sent  him  again 
to  Pilate.  Having  found  no  just 
cause  for  his  condemnation,  Herod 
ought  to  have  released  him,  or  at  least 
to  have  pronounced  him  innocent.  In 
returning  him  to  Pilate  he  becomes  in- 
volved in  Pilate's  guilt.  See  Acts  4  : 
27  and  compare  Ps.  2  :  1,  2. 

12.  Pilate  and  Herod  were  made 
friends  together,  became  friends  with 
each  other.  The  cause  of  their  estrange- 
ment is  not  known.  It  may  have  been 
the  massacre  of  the  Galileans,  "  whose 
blood  Pilate  had  mingled  with  their 
sacrifices,"  ch.  13  :  1.  Whatever  the 
cause,  Pilate  had  not  only  performed  an 
act  of  courtesy  toward  Herod,  but  given 
him  the  long-desired  opportunity  of 
showing  his  hatred  of  "  the  King  of  the 
Jews,"  and  thus  won  back  his  friend- 
ship. 

1.3-23.  Jesusagain  BEFORE  Pilate. 
Barabbas  Preferred  to  Jesus, 
Matt.  27  :  15-26 ;  Mark  15  :  6-15 ;  John 
18  :  39,  40.  Mark  and  also  Luke  par- 
ticularly describe  the  character  of  Bar- 
abbas. Matthew  records  the  dream  and 
message  of  Pilate's  wife.  The  four  ac- 
counts beautifully  supplement  one  an- 
other.   See  author's  Harmony,  ^  180. 

13.  Pilate,  when  he  had  called 
together  the  chief  priests  and  the 
rulers  and  the  people.  Not  only 
the  .Jewish  rulers,  or  the  Sanhedrim, 
but  "the  people,"  or  as  many  as  mani- 
fested an  interest  in  this  trial.     He  is 


k.  D.  30. 


LUKE  xxin. 


473 


'Ye  have  brought  this  man  unto  me,  as  one  that  "^ers.  i,  2. 


perverteth  the  people:  and,  behold,  "I,  having  exam- 
ined him  before  you,  have  found  no  fault  in  this  man 
16  touching  those  things  whereof  ye  accuse  him :  no,  nor 
yet  Herod :  for  I  sent  you  to  him ;  and,  lo,  nothing 

16  worthy  of  death  is  done  unto  him.    'I  will  therefore 

17  chastise  him,  and  release  him.    p  For  of  necessity  he 

18  must  release  one  unto  them  at  the  feast.     And  "^they 
cried  out  all  at  once,  saying.  Away  with  this  man, 


•  Mt.  27.  26;  John 

19.1. 
P  Mt.  27. 15-26;  Rfk, 

15.  6-15;   John 

18.  39,  40. 
«  Ac.  3.  14. 


about  to  communicate  to  them  formally 
his  judgment  respecting  the  accused. 

14.  Ve  have  brought  ...  as  one 
that  perverteth  the  people.  Their 
first  charge  on  bringing  him  to  Pilate. 
See  ver.  2.  Before  you.  These  words 
seem  to  be  emiihatic,  and  imply  that 
they  themselves  could  see  that  the  ex- 
amination had  been  fairly  and  carefully 
conducted.  Have  found.  Notice  the 
contrast,  "  we  found  "  in  ver.  2,  and  "  I 
found  "  here  and  in  ver.  4.  The  second 
time  does  Pilate  express  his  belief  of 
the  innocence  of  Jesus,  and  it  is  yet 
more  plain  to  him  that  for  envy  the 
Jews  had  delivered  him.  Matt.  27  :  18 ; 
Mark  15  :  10. 

15.  INo,  nor  yet  Herod.  The  best 
text  reads,  For  he  sent  him  back  to  iis. 
As  tetrarch  of  Galilee,  he  had  peculiar 
reasons  for  ascertaining  the  truthfulness 
of  the  accusations,  yet  not  even  Herod 
had  been  alile  to  discover  that  anything 
worthy  of  death  is  done  unto 
him,  has  been  done  by  Mm.  Herod 
had  thus  united  with  Pilate  in  the 
verdict  of  not  guilty. 

16.  I  will  therefore  chastise  him 
and  release  him.  "Here  Pilate 
began  to  grant  too  much." — Bengel. 
He  appears  to  be  desirous  of  conciliating 
the  Jews,  and  perhaps  he  thinks  that 
Jesus,  as  an  enthusiast,  wlio  had  aroused 
the  anger  of  the  Jewish  rulers  and  dis- 
turbed the  calmness  of  the  populace, 
deserved  some  punishment.  But  it  is 
more  probable  that  on  the  princiijle  of 
expediency  he  here  proposes  to  appease 
the  Jews  by  inflicting  a  less  punishment 
than  that  of  death.  The  chastisement 
proposed  is  undoubtedly  that  of  scourg- 
ing, which  it  was  a  Roman  custom  to 
inflict  upon  a  criminal  before  cruci- 
fixion. Roman  scourging  was  more 
severe  than  Jewish.  The  number  of 
lashes  was  not  limited  to  forty.  The 
whips  were  armed  with  bones  or  lead, 


to  render  the  blow  the  more  fearful, 
and  to  lacerate  the  flesh.  The  criminal 
was  generally  bound  to  a  low  block,  in 
a  stooping  posture,  and  received  the 
fearful  blows  upon  the  naked  back. 
The  scourging  before  crucifixion  was 
generally  exceedingly  cruel,  and  crimi- 
nals frequently  died  under  it.  Luke 
does  not  say  that  the  scourging  was  in- 
flicted, but  from  the  other  evangelists 
we  learn  that  it  was,  immediately  after 
the  release  of  Barabbas.  Jesus  was 
probably  scourged  by  soldiers  appointed 
hj  Pilate  for  the  purpose.  It  took  place 
outside  of  the  governor's  house,  and 
was  a  fulfilment  of  a  prediction  of  Je- 
sus (Mark  10  :  34),  and  of  prophecy,  Isa. 
50  :  6;  53  :  5.  Pilate  seems  to  have 
been  affected  by  the  cruel  scourging; 
and  thinking  that  what  touched  his 
heart  might  affect  the  hearts  of  others, 
he  determines  to  make  one  more  appeal 
to  the  Jewish  people  by  showing  him 
lacerated  and  bleeding,  arrayed  in  a 
garb  of  mockery.  But  in  vain.  See 
John  19  :  1-16. 

17.  For  of  necessity  he  must 
release  one  unto  them  at  the 
feast.  Although  there  are  good 
grounds  for  suspecting  the  genuineness 
of  this  verse,  it  was  unquestionably  a 
custom  for  the  governor  to  release  some 
notable  criminal  at  "  the  feast "  of  the 
passover.  The  origin  of  this  custom  is 
unknown;  it  is  not  mentioned  in  his- 
tory. The  custom  was  probably  estab- 
lished by  the  Romans  to  conciliate  the 
Jews,  since  persons  would  often  be  in 
prison  whom  the  Jews  would  desire  to 
liberate  from  Roman  law.  On  the 
strength  of  this  custom,  Pilate  tries  to 
save  Jesus  without  offending  the  Jews. 
Instead  of  boldly  doing  what  he  knew 
to  lie  right,  he  weakly  resorts  to  an  ex- 
pedient. 

IS.  And  they  cried  oat  all  at 
once.    The  chief  priests,  the  mien, 


474 


LUKE  XXIII. 


A.  D.  30. 


19  and  release  unto  us  Barabbas :  (who  for  a  certain 
sedition  made  in  the  city,  and  for  murder,  was  cast 
into  prison.) 

20  Pilate   therefore,  willing  to   release  Jesus,  spake 

21  again  to  them.     But  they  cried,  saying,  Crucify  him, 


and  the  people  were  of  one  mind,  and 
they  raised  the  loud,  wild  cry  of  Away 
with  this  inau,  and  release  unto 
us  Uarabbas.  P^om  Matthew  we 
learn  that  Pilate  himself  had  suggested 
the  release  of  Barabbas,  asking  them, 
"  Whom  will  ye  that  I  release  unto 
you  ?  Barabbas  or  Jesus,  who  is  called 
Christ?"  Matt.  27  :  17.  Matthew  and 
Mark  also  relate  that  the  chief  priests 
and  elders  persuaded  "  the  people  "  or 
"the  multitude"  to  ask  Barabbas  and 
destroy  Jesus.  These  sticklers  for  the 
law  deliberately  violate  their  own  law, 
in  preferring  to  release  a  murderer  and 
put  to  death  the  Messiah,  Lev.  24  :  17  ; 
Num.  35  :  16-24.  See  how  Peter  puts 
the  case  in  Acts  3  :  13-15.  Just  at  this 
point  Matthew  brings  in  the  message 
to  Pilate  from  hi.s  wife,  concerning  her 
dream,  warning  him  against  having 
anything  to  do  with  that  just  man.  It 
would  seem  that  while  Pilate  was  re- 
ceiving this  message  the  Jewish  rulers 
were  active  in  counteracting  the  appeal 
of  Pilate  in  favor  of  Jesus.  The  multi- 
tude were  those  who  had  come  together 
during  the  arrest  and  trial,  doubtless 
composed  very  largely  of  the  street 
rabble,  who  are  now  as  ready  to  con- 
demn him  as  they  were  a  few  days  be- 
fore to  praise  him.  The  disciples  and 
friends  of  Jesus,  who  took  the  lead  in 
his  triumphal  entry  into  Jerusalem,  and 
whom  the  Jewish  rulers  so  feared  that 
they  dare  not  to  arrest  him  openly,  were 
without  doubt  mostly  absent,  through 
fear  or  ignorance.  Yet  persuasion  was 
necessary  to  induce  even  the  rabble  to 
ask  for  the  discharge  of  such  a  notori- 
ous criminal  as  Barabbas,  and  the  death 
of  such  a  righteous  one  as  Jesus.  The 
name  Barabbas  means  son  of  his  father. 
Some  think  he  was  a  son  of  a  rabbi. 
"  They  rejected  the  true  Son  of  his 
Father,  and  chose  a  robber,  who  bare 
the  name  of  father's  son,  in  his  place." 
— WOEDSWORXn. 

19.  For  a  certain  seditiou  .  .  . 
and  murder.  Mark  records  that  he 
was  one  of  a  number  engaged  in  insur- 
rection and  murder,  and  was  now  bound 


in  prison  with  his  fellow-insurgents. 
Matthew  styles  him  "a  notable  pris- 
oner;" John,  "a  robber."  As  he  is 
spoken  of  so  prominently,  he  was  quite 
likely  a  leader.  The  charge  of  insur- 
rection would  be  offensive  to  Pilate. 
Barabbas  may  have  been  engaged  in 
one  of  those  popular  movements  whicn 
were  the  beginnings  or  germs  of  that 
political  party  called  Zealots,  whose 
excesses  were  so  enormous  during  the 
last  years  of  Jerusalem.  —  Josephus, 
Jewish  War,  iv.  3.  Such  a  supposition 
will  i)artly  explain  the  popular  clamor 
in  his  favor. 

20.  Willing  to  release  Jesns, 
spake  again  to  them,  desiring  to  re- 
lease Jesxis.  The  Romans  had  found 
the  Jews  very  difficult  to  manage,  the 
emperors  often  conceding  to  their 
wishes.  Hence  Pilate  was  not  merely 
willing  but  desirous  to  satisfy  their 
wishes,  and  thus  to  gain  the  favor  of 
both  the  leaders  and  the  masses.  We 
find  the  same  disposition  manifested  re- 
specting Paul  by  Felix  and  Festus,  Acts 
24  :  27  ;  25  :  9.  Thus  we  perceive  that 
Pilate  was  actuated  by  a  selfish  motive. 
But,  on  the  other  hand,  were  the  mes- 
sage of  his  wife,  the  voice  of  conscience, 
and  the  manifest  innocence  of  Jesus. 
Mark  relates  that  at  this  point  Pilate 
asked  them,  "  What  will  ye,  then,  that  I 
should  do  to  him  whom  ye  call  the  King 
of  the  Jews  ?"  At  first,  instead  of  acquit- 
ting Jesus,  he  adopts  the  expedient  of 
having  the  people  demand  his  release 
at  the  feast.  This  fails,  and  expediency 
leads  to  expediency.  Instead  of  acting 
as  a  righteous  and  independent  judge, 
he  now  asks  those  who  had  no  juris- 
diction over  the  case,  "What  will  ye, 
then,  that  I  shall  do?"  etc.  Though 
he  desires  to  acquit  him,  he  was  doubt- 
less also  desirous  of  pleasing  the  peo- 
ple, because  they  might  accuse  him  of 
disloyalty  to  Csesar.  The  complaints 
of  the  Jews  received  particular  atten- 
tion at  Rome.  Archelaus  had  been  de- 
posed partly  on  account  of  the  com 
plaints  of  his  subjects  against  him.  A 
selfish     motive,     therefore,     operated 


A.  D,  30. 


LUKE  XXIII. 


478 


22  crucify  him.     And  he  said  unto  them  the  third  time, 

Why, 'what evil  hath  he  done?    I  have  found  no  cause  'iPet.  3. 18. 
of  death  in  him :  I  will  therefore  cliastise  him,  and  let 

23  him  go.      And  they  were   instant  with  loud  voices, 
requiring  that  he  might  be  crucified.    And  the  voices 

24  of  them  and  of  the  chief  priests  prevailed.    And  "Pi-   'John  19. 16. 
late  'gave  sentence  that  it  should  be  as  they  required.   'Ex.  23.  2. 


against  his  moral  courage,  and  doubt- 
less made  him  willing  to  couciliiite  the 
Jews,  to  whom  he  was  odious,  by  grant- 
ing their  request,  at  least  in  a  modified 
form. 

21.  But  they  cried,  saying,  Cru- 
cify him,  crucify  him.  Crucify,  cru- 
cify him.  How  successful  the  chief 
priests  had  been  in  stirring  up  the  peo- 
ple is  evident  from  this  and  ver.  23. 
They  might  have  asked.  Let  him  be 
stoned,  which  was  the  Jewish  mode  of 
execution  and  their  penalty  for  blas- 
phemy, >jr  they  might  have  simply  said, 
Let  him  be  j)ut  to  death,  but  they  de- 
maud  crucifixion,  the  Roman  punish- 
ment for  sedition,  since  this  was  the 
crime  they  charge  upon  him.  Thus 
also  they  gratify  their  hatred  against 
Jesus.  Moreover,  as  they  demanded 
the  release  of  Barabbas,  who  would 
doubtless  have  been  crucified  for  his 
crimes,  so  they  ask  for  Jesus  the  pun- 
ishment which  Barabbas  would  have 
received.  Thus  is  Barabbas  preferred 
to  Jesus.  Yet  in  this  were  the  Scrip- 
tures and  the  predictions  of  Jesus  being 
fulfilled,  John  IS  :  32 ;  Matt.  20  :  19. 
He  dies  an  ignominious  death,  his  body 
is  unmutilated  and  not  a  bone  broken, 
and  he  is  made  a  curse  by  hanging  on 
the  tree. 

22.  And  he  said  unto  them  the 
third  time.  This  was  the  third  pro- 
2)osal  he  had  made  to  release  Jesus,  and 
a  third  time  it  is  rejected  by  the  clam- 
orous multitude.  Why,  what  evil 
hath  he  done  ?  Literally,  for  what 
evil,  ete.,  and  well  expressed  in  English, 
vjhat  evil,  then,  hath  he  done  f  Another 
step  downward  of  the  vacillating  Pi- 
late. Instead  of  acquitting  Jesus,  he 
had  partially  laid  aside  his  rights  as  a 
judge  and  asked  the  decision  of  the 
people,  Mark  15  :  12 ;  see  on  ver.  20. 
And  now,  having  heard  their  decision, 
he  accepts  the  situation  and  strives  to 
reason  with  them.  If  they  insist  on 
his  death,  they  must  show  some  crime 
meriting  such  a  punishment;  and  cer- 


tainly he  had  not  done  anything  de- 
manding crucifixion.  Instead  of  stop- 
])ing  to  reason,  he  should  have  retraced 
his  steps  and  acted  the  part  of  a  right- 
eous judge.  Chastise  him,  and  let 
him  go,  release  him.  Though  Pilate 
found  no  evil  in  him,  yet,  on  the  prin- 
ciple of  expediency  he  again  proposes 
to  conciliate  the  Jews  by  the  milder 
punishment  of  scourging.  But  the 
people  saw  their  advantage  and  made 
the  most  of  it. 

23.  Instant,  urgent,  with  loud 
voices.  From  Matthew  also  we  learn 
that  the  people  were  becoming  tumult- 
uous, taking  the  form  and  spirit  of  a 
mob.  The  word  release,  which  Pilate 
had  just  used  again,  maddened  them  to 
fury.  Requiring  that  he  might, 
should,  be  crucified.  Their  cry  still 
was,  "  Crucify  him."  Nothing  short  of 
death  by  crucifixion  would  satisfy  their 
rage  and  bitter  hate.  "  You  have  given 
us  the  choice  of  the  prisoner  to  be  re- 
leased and  the  privilege  of  deciding 
what  shall  be  done  with  Jesus.  We 
have  expressed  our  wishes;  now  do 
your  part  in  executing  them." 

24.  Pilate  gave  sentence.  We 
are  not  to  understand  that  a  formal  and 
independent  sentence  was  pronounced, 
but  that  Pilate  gave  his  assent  to  their 
demands.  But  before  giving  this  as- 
sent, Matthew  relates  that  Pilate,  find- 
ing that  his  expedients  availed  noth- 
ing, and  that  a  popular  tumult  was  im- 
minent, took  water  and  washed  his 
hands,  according  to  the  usage  of  the 
Jews  (Deut.  21  :  6-9)  and  of  some  other 
nations,  signifying  that  he  repudiated 
all  responsibility  for  the  death  the  peo- 
ple demanded.  This  was  an  impress! vs 
act,  and  should  have  caused  the  Jews 
to  pause  and  consider.  Possibly  Pilate 
hoped  that  it  might  produce  a  good 
eftect.  But  he  had  no  right  to  pro- 
nounce what  he  knew  to  be  an  un- 
righteous condemnation,  and  to  relieve 
himself  of  the  responsibility  of  a  judge 
was  imposeible.      Washing    of  nanda 


476 


LUKE  XXIII. 


A.  D.  30. 


25  And  he  released  unto  them  him  that  for  sedition  and 

murder  was  cast  into  prison,  "whom  they  had  desired ;   "-A^c.  3. 14. 
but  he  delivered  Jesus  to  their  will. 


26 


The  crucifixion.  »  Mt.  27. 32-34;  Mk . 

AND  as  they  led  him  away,  they  laid  hold  upon      n'.     ' 


and  repudiation,  however  solemn  and 
public,  could  not  relieve  him  or  cleanse 
nis  conscience  from  guilt.  The  respon- 
sibility and  the  guilt  of  shedding  inno- 
cent blood,  which  Pilate  repudiated, 
the  Jewish  people  assumed  by  uttering 
that  fearful  imjirecation,  "  His  blood  be 
on  us  and  on  our  children."  This  was 
the  cry  of  the  multitude,  and,  properly 
speaking,  of  the  nation,  though  made 
in  partial  ignorance  (Acts  3  :  17),  for 
nearly  one-half  of  the  population  of 
Judea  and  Galilee  probably  attended 
the  passover.  Josephus  estimates  the 
number  who  attended  at  about  three 
millions.  For  eighteen  centuries  have 
they  been  suffering  what  they  then 
madly  imprecated  on  themselves.  Forty 
years  after,  their  city  was  taken  and 
destroyed  by  the  Romans,  and  such 
multitudes  were  crucified  that  room 
failed  for  the  crosses  and  crosses  for 
the  bodies. — Josephus,  Jeivish  War,  v. 
11,  1.  Doubtless  some  of  these  very 
persons  or  their  children  were  among 
those  who  were  crucified. 

For  the  sake  of  a  correct  harmony,  it 
may  here  be  noticed  that  before  the  sur- 
render of  Jesus  there  were  scenes  in  his 
trial  before  Pilate  passed  over  by  Luke, 
which  took  place  in  the  following  order : 
The  scourging ;  the  mocking  of  the  sol- 
diers in  the  pretorium  ;  Pilate's  appeal 
to  the  sympathy  of  the  Jews ;  their  de- 
claring him  worthy  of  death  because 
he  made  himself  the  Son  of  God ;  Pi- 
late's greater  fear  and  his  bringing 
Jesus  again  into  the  judgment-hall ; 
Jesus  speaking  of  Pilate's  power  and 
the  greater  sin  of  the  Jews;  Pilate's 
seeking  again  to  release  him ;  the  de- 
claring of  the  Jews  that  Pilate  is  not 
Csesar's  friend  if  he  let  Jesus  go;  Pi- 
late's bringing  Jesus  to  his  judgment- 
(ieat  on  the  pavement ;  the  Jews'  answer 
to  Pilate's  final  appeal :  "  We  have  no 
king  but  Caesar."  Then  follows  what 
is  stated  in  the  following  verse  and  by 
all  the  evangelists.  See  author's  Har- 
mony, ^  181. 

25.  itim   that  for  sedition  and 


murder,  Luke  suppresses  his  name, 
perhaps  "  in  righteous  displeasure." 
The  insurgent,  the  robber,  the  mur- 
derer, walks  forth  a  free  man  by  per- 
mission of  Pilate,  but  he  delivered 
Jesus  to  their  will.  Delivered  up 
the  One  whom  he  had  just  pronounced 
a  just  man  to  sufler  what  priestly  hate 
and  an  incensed  populace  required! 

26-33.  Jesus  led  to  Crucifixion, 
Matt.  27  :  31-34 ;  Mark  15  :  20-23 ;  John 
19  :  16,  17.  Luke's  account  is  the  full- 
est; Mark  describes  Simon  of  Cyrene 
most  particularly. 

26.  Led  him  away,  out  of  the  city. 
Thus  it  became  him  to  suffer  without 
the  gate,  Heb.  13  :  12;  Lev.  16  :  27. 
Criminals  were  executed  outside  the 
city.  Lev.  24  :  14;  Num.  15  :  35;  1 
Kings  21  :  13 ;  Acts  7  :  58.  The  four 
soldiers  (John  19  :  23),  headed  by  the 
centurion  on  horseback,  who  had  charge 
of  the  crucifixion,  led  Jesus  forth.  A 
tradition  which  has  been  traced  no 
farther  back  than  the  fourteenth  cen- 
tury represents  Jesus  as  passing  along 
the  Via  Dolorosa,  the  Sorrowful  Way, 
a  narrow  and  crooked  street  from  St. 
Stephen's  gate  to  the  church  of  the 
Holy  Sepulchre.  The  tradition  is  un- 
reliable. Jesus  could  not  have  passed 
along  this  way  if  he  was  tried  at  the 
palace  of  Herod  on  Mount  Zion. 

Laid  hold  upon.  Matthew  and 
JIark  say  they  compelled — that  is,  they 
pressed  into  service.  The  word  so  ren- 
dered is  of  Persian  origin.  According 
to  the  postal  arrangements  of  Cyrus, 
horses  were  provided  at  certain  dis- 
tances along  the  princiiial  roads  of  the 
empire,  so  that  couriers  would  proceed 
without  interruption  both  night  and 
day.  If  the  government  arrangements 
failed  at  any  point,  the  couriers  had 
authority  to  press  into  their  service 
men,  horses,  or  anything  that  came  in 
their  way  which  might  serve  to  hasten 
their  journey.  A  like  authority  waa 
exercised  over  the  Jews  by  the  Eoman 
governors.  The  word,  originating  in 
this  custom,  passed  from  the  Persian 


A.  D.  30. 


LUKE  XXIII. 


477 


one  Simon,  a  Cyrenian,  coming  out  of  the  country, 

and  on  him  they  laid  the  cross,  ?  that  he  might  bear  it  "  ch.  9. 23. 

after  Jesus. 

27  And  there  followed  him  a  great  company  of  people, 
and  of  women,  which  also  bewailed  and  lamented 

28  him.     But  Jesus  turning  unto  them,  said,  Daughters 


into  the  Greek,  and  into  rabbinical 
language,  meaning  compulsory  servke 
in  forwarding  royal  messengers,  and 
also  to  press  into  service  for  any  pur- 
pose. Thus  they  did  not  arbitrarily 
assume  power,  but  under  the  direction 
of  the  centurion,  wlio  had  the  necessary 
authority  under  Roman  law,  they  press- 
ed this  man  into  their  service.  The 
reason  for  selecting  him  was  probably 
because  he  was  a  stranger  and  foreigner, 
and  happened  to  meet  them  just  at  the 
time  when  some  one  was  needed.  He 
■was  passing  by,  and  it  was  convenient 
to  press  him  into  service.  It  is  not 
necessary  to  suppose  him  a  disciple  or 
a  slave. 

One  Simon,  a  Cyrenian,  a  na- 
tive of  Cyrene,  an  important  city  in 
Northern  Africa  between  Egypt  and 
the  territory  of  Carthage.  Many  Jews 
resided  there.  They  wei'e  accustomed 
to  visit  Jerusalem  in  large  numbers  at 
the  great  festivals,  and  had  there  a 
synagogue,  Acts  2  :  10 ;  6:9.  Simon 
may  have  taken  up  his  residence  at 
Jerusalem,  but  very  probably  he  had 
recently  come  from  Cyrene  to  attend 
the  passover.  Mark  very  particularly 
designates  him  as  the  "  father  of  Alex- 
ander and  Rufus,"  well-known  discii^Ies 
among  the  early  Christians.  A  Simeon 
in  Acts  13  :  1,  Rufus  in  Rom.  16  :  13, 
and  Alexander  in  Acts  19  :  33 ;  1  Tim. 
1  :  20;  2  Tim.  4  :  14,  are  mentioned, 
but  whether  they  are  to  be  identified 
with  Simor.  of  Cyrene  and  his  sons  is 
conjectural.  Coming  out  of  the 
country.  Literally,  coming  from  the 
field,  not  necessarily  where  he  had 
been  at  work,  but  with  the  general 
idea  of  coming  from  the  country  to  the 
city,  without  regard  to  distance.  Simon 
appears  to  have  been  just  entering  the 
city  as  Jesus  was  passing  out  bearing 
his  own  cross,  John  19  :  17.  On  him 
they  laid  the  cross,  that  he  might 
bear  it  after  Jesus.  The  cross  was 
of  various  forms.  (1)  It  was  originally 
a  simple  s*ake;  (2)  afterward  it  was 
made  of  two  pie(.es  of  wood  crossed 


like  the  letter  T ;  or  (3)  like  the  letter 
X ;  or  (4)  the  transverse  beam  crossed 
the  perpendicular  one  at  some  distance 
from  the  top,  thus,  T.  The  latter  was 
doubtless  the  one  used  on  this  occasion. 
since  the  title  was  placed  over  the  head. 
The  uniform  tradition  is  that  this  was 
the  form  of  the  Saviour's  cross.  The 
cross  which  Constant] ne  commanded  to 
be  placed  on  his  standard  represented 
the  first  two  letters  of  the  Greek  Chris- 
tos  ( Christ)  j^, . 

Jesus  bore  his  cross  to  the  gate,  when 
he  was  relieved  or  aided  by  Simon. 
Compare  Isaac  carrying  the  wood  in 
Gen.  22  :  6.  It  was  usual  for  persons 
condemned  to  crucifixion  to  bear  their 
own  cross.  A  tradition  says  that  Jesus 
sunk  to  the  ground  under  it.  It  is 
quite  possible  that,  having  fallen  ex- 
hausted from  great  weariness  and  the 
loss  of  blood — for  he  had  been  very 
cruelly  scourged — it  was  put  on  Simon. 
Yet  it  is  more  in  accordance  with  the 
language  of  Luke  to  suppose  that  Si- 
mon bore  only  the  part  of  the  cross 
which  was  behind  Jesus,  and  thus 
lightened  the  burden. 

27.  The  incidents  embraced  between 
this  verse  and  verse  32  are  recorded 
only  by  Luke. 

Followed  him  a  great  company 
of  people.  Influenced,  doubtless, 
some  by  a  vulgar  curiosity  to  witness  a 
public  execution,  others  by  a  desire  to 
see  the  death-agonies  of  the  condemned, 
for  whom  they  entertained  such  bitter 
hatred,  and  yet  others— a  noble  minor- 
ity— by  comijassion  and  sympathy; 
among  the  latter,  women,  who  also 
bewailed  and  lamented  him. 
Wailing  was  accompanied  by  beating 
the  breast  in  token  of  grief,  as  the  word 
here  rendered  bewailed  signifies.  They 
beat  their  breasts  and  gave  way  to  loud 
lamentation,  thus  expressing  the  sin- 
cerity and  depth  of  their  sorrow  on 
account  of  the  sufferings  of  one  whom 
they  regarded  as  innocent  and  cruelly 
condemned  to  death.  Woman  was  not 
only  "  last  at  the  cross  and  earliest  at 


178 


LUKE  XXIII. 


A.  D.  30 


of  Jerusalem,  weep  not  for  me,  but  weep  for  your- 

29  selves,  and  for  your  children.  'For,  behold,  the  days 
are  coming,  in  the  which  they  shall  say,  "Blessed  are 
the  barren,  and  the  wombs  that  never  bare,  and  the 

30  paps  which  never  gave  suck.  ''Then  shall  they  begin 
to  say  to  the  mountains,  Fall  on  us ;  and  to  the  hills,    "  Rev.  6. 16 ;  is.  2. 

31  'Cover  us.    "For  if  they  do  these  things  in  a  green   apiV  n^'31;  jer 
tree,  what  shall  be  done  in  the  'dry?  25. '29;'  Eze.  20! 

47,  48  ;  21.  3,  4 ;  1  Pet.  4. 17,  18.     •  Eze.  20.  47  ;  21.  3,  4 ;  1  Pet.  4.  17,  18. 


«ch.  21.22,24;  Mt. 

24.  19. 
•  Soe  Deu.  28.  53- 

57. 
•>  Is.  2.  19  ;  Hos.  10 

8;    Rev.    6.    16. 

9.6. 


the  grave,"  but  on  the  way  to  the  cross 
dropped  her  tears. 
28.  Daughters  of  Jerusalem.     It 

was  common  among  the  Hebrews  to 
speak  of  the  women  of  a  city  or  coun- 
try as  its  daughters.  These  women  be- 
longed to  Jerusalem,  and  had  probably 
heard  Jesus  preach  and  witnessed  some 
of  his  miracles.  There  is  no  evidence 
that  they  were  his  disciples ;  but  con- 
vinced of  his  blameless  character  and 
of  the  causeless  hatred  of  his  enemies, 
who  were  now  exulting  in  his  suffer- 
ings, they  had  dropped  "one  last  flower 
upon  his  path  of  thorns."  He  forgets 
those  sufferings  for  the  time  being,  and 
in  tender  pity  turns  to  them  to  admon- 
ish them  of  sorrows  in  store  for  them 
and  their  children  in  an  address  longer 
than  any  he  uttered,  so  far  as  recorded, 
from  the  time  of  his  betrayal  to  his 
death. 

Weep  not  for  me.  He  recognizes 
the  fact  that  their  sympathy  did  not 
extend  to  the  two  criminals  led  with 
him  to  execution,  but  was  confined  to 
him.  Thei-efore  he  says,  "  Weep  not 
for  me."  Weep  for  yourselves  and 
for  your  children.  Our  Lord  has  in 
view  the  awful  calamities  soon  to  come 
upon  the  Jewish  people  in  the  utter 
destruction  of  their  city  by  the  Romans. 
Then  will  tliey  begin  to  experience 
those  sufferings  which  they  had  im- 
precated on  themselves  in  their  mad- 
dened cry  to  Pilate.  See  Matt.  27  :  25. 
Some  of  the  women  whom  our  Lord 
here  addresses  would  be  involved  in 
these  calamities,  and  certainly  their 
children.  Josephus  tells  us  that  during 
the  siege  of  the  city  "  famine  alone  de- 
voured the  people  by  whole  houses  and 
families ;  the  upper  rooms  were  full  of 
women  and  children  that  were  dying 
by  famine,  and  the  lanes  of  the  city 
were  full  of  the  dead  bodies  of  the 
aged.    The  children  also  and  the  young 


men  wandered  about  the  market  places 
like  shadows,  all  swelled  with  the 
famine,  and  fell  down  dead  where- 
soever their  misery  seized  them." — Jew- 
ish War,  B.  v.,  12,  3.  This,  however, 
was  but  the  "  beginning  of  sorrows," 
Matt.  24  :  8. 

29.  The  days  are  coming,  dayt 
are  coming.  The  point  of  time  referred 
to,  when  the  grievous  condition  of 
things  here  foretold  shall  be  fulfilled,  is 
evidently  the  destruction  of  Jerusalem. 
The  prediction,  however,  is  couched  in 
general  terms,  and  admits  of  applica- 
tion to  any  times  of  distress  and  calam- 
ity in  the  history  of  the  Jewish  people. 
Blessed  are  the  barren.  "  Not  to 
elicit  new  fruitless  emotion.  He  now 
adds,  not  a  woe  upon  those  with  child 
(as  in  chap.  21  :  23),  but  a  somewhat 
softer  '  blessed '  upon  the  unfruitful, 
not  without  a  still  retrospect,  perhaps, 
to  the  'blessed'  which  a  Galilean 
mother  had  uttered  upon  his  mother, 
ch.  11  :  27.  Yet  this  prophecy  of  evil 
is  not,  therefore,  the  less  terrible.  He 
foretells  days  in  which  the  highest 
blessing  of  marriage  should  be  regard- 
ed as  a  curse,  and  on  the  other  hand 
a  sudden  though  a  terrible  death  as  a 
benefit." — Van  Oosterzee  in  Lunge. 

30.  To  the  mountains,  P'all  on 
us.  The  language  expresses  the  idea 
of  terror  and  despair  in  view  of  impend- 
ing judgments  and  woes.  So  great  will 
these  be,  that  people  in  their  wild  dis- 
may will  seek  shelter  from  falling 
mountains  and  hills,  choosing  rather  to 
be  overwhelmed  and  crushed  by  them 
than  to  endure  these  woes.  Compare 
Isa.  2:19  and  Hos.  10  :  8  with  Rev.  6  : 
16;  9:6. 

31.  If  they  do  these  things  in  a 
green  free,  or  in  the  green  tree.  The 
green  tree  is  not  easily  burned,  and 
withal  is  fruitful.  If  such  a  tree  is  not 
spared,  much   leas  will  the    dry  and 


A-  D.  30. 


LUKE  xxin. 


478 


82      'And  there  were  also  two  others,  malefactors,  led   'l^-^^-^^;  Mt.  27. 
33  with  him  to  be  put  to  death.     And  «  when  they  were   gjut'  27.  33. 
come  to  the  place,  which  is  called  Calvary,  there  ""they   »"  Mt.  27.  35. 


fruitless  one  escape  destruction.  Jesus 
is  that  green  and  fruit-bearing  tree. 
Upon  him  have  come  "  these  things," 
these  suflfering.s.  If  he,  the  innocent 
and  holy  One,  is  subjected  to  such  suf- 
ferings, what  may  not  they  expect  who 
have  no  life  in  him,  but  are  as  trees 
that  are  dry  and  withered  and  dead? 
The  fires  of  divine  wrath  must  utterly 
consume  them,  whether  they  are  the.se 
Jews  and  Roman  soldiers  or  impenitent 
sinners  and  rejecters  of  Christ  in  future 
ages.  The  Jewish  people  were  now  re- 
jecting him  and  leading  him  forth  to 
the  death  of  the  cross.  Upon  them 
will  come  fearful  judgments  even  in 
this  world,  foretokening  the  "  sorer 
punishment "  that  will  be  inflicted  upon 
all  who  finally  reject  him.  Compare 
1  Pet.  4  :  12-18. 

32.  Two  others,  malefactors. 
By  Matthew  and  Mark  they  are  called 
"  thieves ;"  more  accurately,  robbers. 
They  were  probably  two  associates  of 
Barabbas  left  to  suffer  while  he  was  re- 
leased. The  govenor  was  accustomed 
to  crucify  criminals  at  the  passover.  It 
was  dee7ned  a  suitable  time,  as  an  im- 
pression might  be  made  on  the  multi- 
tudes assembled  at  Jerusalem.  Compare 
Deut.  17  :  13. 

33-49.  The  Crucifixion  and  the 

ATTENDING  CIRCUMSTANCES,  Matt. 
27  :  35-56 ;  Mark  15  :  24-41 ;  John  19  : 
18-30. 

33.  Calvary.  The  literal  meaning 
of  this  word  is  a  skull.  The  correspond- 
ing word  in  Hebrew,  rather,  Aramean, 
is  Golgotha,  which  Mark  renders  for 
his  Gentile  readers  "  place  of  a  skull," 
Mark  15  :  22.  Calvary,  in  the  common 
version,  is  from  Oalvarlum,  the  Latin 
for  skull.  Some  suppose  that  it  was  so 
called  from  the  skulls  of  criminals  ex- 
ecuted or  buried  there.  But  these  must 
have  been  buried  according  to  Jewish 
law.  Why,  then,  should  the  place  be 
named  from  the  skull  rather  than  from 
any  other  part  of  the  skeleton  ?  Why 
in  the  singular  and  not  in  the  plural  ? 
Others,  therefore,  suppose  it  so  called 
because  it  was  a  rounded  and  skull-like 
knoll.  But  there  is  no  intimation  in 
the  Scriptures  that  it  was  a  hill.     Still, 


the  latter  explanation  is  the  best,  unless 
we  suppose  it  received  the  name  from 
some  skull  which  had  been  found  there, 
or  lain  there  exposed  for  a  time,  con- 
trary to  Jewish  usage.  From  the  Gos- 
pels we  learn  it  was  nigh  the  city  (John 
19  :  20),  near  a  thoroughfare  (Mark  15  : 
29),  by  a  garden,  where  was  the  sepul- 
chre hewn  in  the  rock,  ver.  60 ;  John  19 : 
41.  Tradition  places  it  north-west  of 
the  temple,  where  the  church  of  the 
Sepulchre  is  at  present  situated.  But 
this  is  improbable,  since  the  site  of  the 
church  must  have  been  within  the  city, 
and  Golgotha  was  without  the  gate,  ch. 
28:11;  John  19:17.  The  site  that 
obtains  the  most  favor  at  present  is 
one  north  of  Jerusalem,  near  the  Da- 
mascus gate,  at  the  grotto  of  Jere- 
miah. This  meets  all  the  conditions. 
Another  site  on  the  northeast  of  the 
city  is  thus  described :  "  The  pal- 
ace of  Pilate  and  the  judgment-hall 
stood  at  the  north-west  angle  of  the 
harem  area,  where  the  house  of  the 
pasha  still  stands.  ...  It  would  seom 
that  the  soldiers  had  not  far  to  go 
froTu  the  jialace  to  Golgotha.  The  gate 
of  St.  Stephen's  (in  the  eastern  wall)  is 
about  two  hundred  yards  from  the  pal- 
ace, and  leads  directly  into  the  country. 
Without  the  gate  one  road  runs  east- 
ward across  the  Kidron,  another  north- 
ward along  the  narrow  brow  of  the  hill. 
Between  these  is  an  open  space,  rugged 
and  rocky.  Just  below  it,  in  the  shelv- 
ing bauks  of  the  Kidron,  are  several 
rock  tombs.  This  spot  would  seem  to 
answer  all  the  requirements  of  the  nar- 
rative. The  passers-by  on  both  roads 
would  be  within  a  few  yards  of  him, 
and  his  acquaintance  could  stand  'afar 
off'  on  the  side  of  Olivet  and  see  with 
utmost  distinctness  the  whole  scene." — 
Prof.  J.  L.  Porter,  in  Alexander's 
Kitto's  Cyclopcedia. 

Dr.  J.  P.  Newman  would  place  it 
toward  the  north-east  corner  of  the 
city.  He  says :  "  There  desolation  is 
complete  and  the  seclusion  profound. 
The  Kidron  valley  winds  around  those 
rugged  declivities,  and  the  opposite 
sides  of  Olivet  are  barren  and  cheer 
less.     Midway  the  hill  there  is  a  pro 


480 


LUKE  XXIII. 


A.  D.  30 


crucified  him,  and  the  malefactors,  one  on  the  right 
hand,  and  the  other  on  the  left. 


jecting  rock,  not  unlike  in  form  a  hu- 
man skull.  .  .  .  Reading  the  four  evan- 
gelists from  the  brow  of  this  desolate 
rock,  all  the  deta'.ls  appeared  fulfilled 
with  au  exactitude  not  unworthy  an 
intelligent  faith.  ...  It  is  nigh  the 
city  that  had  rejected  him.  Before  him 
rose  Olivet,  beneath  his  eye  Gethsem- 
ane,  while  the  Mount  of  Ascension  rose 
before  him,  crowned  with  the  glory  of 
his  exaltation.  Around  the  cross,  both 
on  the  summit  of  Bezetha  and  on  the 
slopes  of  Olivet  beyond,  is  room  for  the 
multitude  who  had  assembled  to  witness 
the  melancholy  spectacle,  and  for  those 
women  who,  beholding  afar  ofi",  '  be- 
wailed and  lamented  him.'  From  the 
adjacent  walls  of  the  city  the  chief 
priest,  scribes,  and  elders  heheld  him, 
and  mockingly  said,  '  He  saved  others, 
himself  he  cannot  save.'  On  the  road 
which  passed  beneath  the  cross  came 
those  Jewish  travellei'S  who,  on  reading 
Pilate's  superscription,  wagged  their 
heads  in  disdain,  saying,  '  Thou  that 
destroyest  the  temple  and  buildest  it 
in  three  days,  save  thyself.'  Here  the 
rocks  are  torn  and  riven.  ...  In  the 
hillside  are  tombs.     Down  in  the  se- 

auestered  vale  of  the  Kidron  are  gar- 
ens,  where  some  old  sepulchres  still 
remain,  any  one  of  which  answers  the 
description  of  the  Saviour's  tomb,  John 
19  :  41." — From  Dan  to  Beersheba,  pp. 
128-130. 

There  they  crucified  him,  nailed 
him  to  the  cross,  either  before  or  after 
its  erection,  thus  unconsciously  fulfilling 
the  prophetic  words  of  David,  "They 
pierced  my  hands  and  my  feet,"  Ps. 
22  :  16. 

Crucifixion  was  the  severest  and  most 
ignominious  punishment  among  the  an- 
cients. It  was  not  a  Jewish  but  rather 
a  Roman  mode  of  execution,  and  was 
inflicted  on  slaves  and  the  vilest  crim- 
inals. "It  is  au  outrage,"  said  Cicero, 
"  to  hind  a  Roman ;  to  scourge  him  is  an 
atrocious  crime;  to  p^U  him  to  death  is 
almost  parricide;  but  to  crucify  him, 
what  shall  I  call  it  ?"  To  a  proud  Ro- 
man the  cross  was  a  symbol  of  infamy, 
and  crucifixion  an  unspeakable  dis- 
grace. 
The  cross  was  generally  first  driven 


into  the  ground,  and  then  the  criminal 
was  lifted  up  and  fastened  to  it  by  naila 
through  the  hands  and  feet,  the  latter 
being  either  separate  or  united,  and 
about  a  foot  or  two  above  the  ground. 
Sometimes  the  victim  was  first  fastened 
to  the  cross,  which  was  then  sunk  into 
the  earth  with  a  sudden  shock,  causing 
the  most  agonizing  torture.  Whether 
a  single  nail  was  driven  through  the 
feet  of  Jesus  or  they  were  nailed  sep- 
arately cannot  be  determined ;  but  that 
they  were  nailed,  and  not  tied,  as  some 
have  conjectured,  is  evident  from  ch. 
24  :  39,  and  from  the  fact  that  nailing 
was  usual  in  Roman  crucifixion.  Com- 
pare Ps.  22  :  16,  and  Hackett's  Smith's 
Dictionary  of  the  Bible  on  Cross  and 
Crucifixion.  In  order  that  the  hands 
might  not  be  torn  away,  a  large  wooden 
pin  was  commonly  inserted  in  the  up- 
right timber,  jDassing  between  the  legs 
to  support  the  weight  of  the  body.  The 
unnatural  position  and  tension  of  the 
body,  the  laceration  of  the  hands  and 
feet,  which  are  full  of  nerves  and  ten- 
dons, and  the  consequent  inflammation, 
the  pressure  of  the  blood  to  the  head 
and  stomach,  causing  severe  pain  and 
terrible  anxiety,  and  the  burning  and 
raging  thirst, — all  these,  with  no  vital 
part  wounded,  made  crucifixion  a  most 
excruciating  and  lingering  death.  Some- 
times the  wretched  victim  would  hang 
three  days  before  death  came  to  his 
relief.  The  unusual  quickness  of  our 
Saviour's  death  arose  from  his  previous 
exhausting  agonies  and  his  deep  mental 
anguish.  This  terrible  mode  of  pun- 
ishment continued  till  it  was  aboUshed 
by  Constautine,  the  first  Christian  em- 
peror. 

It  was  the  third  hour  of  the  day,  nine 
o'clock  in  the  morning  (Mark  15  :  25), 
when  they  arrived  at  Golgotha  and  fas- 
tened Jesus  to  the  cross.  John  says  (ch. 
19  :  14)  about  the  sixth  hour.  The  dis- 
crepancy can  be  exj^lained  by  supposing 
that  some  early  transcriber  mistook  the 
sign  for  three  for  that  of  six,  the  two 
being  very  nearly  alike  (some  manu- 
scripts of  John  readthird  hour),  or  that 
the  time  of  crucifixion  was  somewhere 
between  the  two  broad  divisions,  the 
third  and  sixth  hours,  and  that  Mark 


A.  D,  30. 


LUKE  XXIII. 


481 


34      Then  said  Jesus,  Father,  '  forgive  them :  for  they   '  Mt.  5.  44, 


know  not  what  they  do. 
And  ''they  parted  his  raiment,  and  cast  lots. 
35      And  'the  people  stood  beholding.    And  the  "rulers 
also  with  them  derided  him,  saying,  He  saved  others: 
let  him  save  himself,  if  he  be  Christ,  the  chosen  of  God. 


Mt.  27.35-38;  Mk. 

15.  24-28;  John 

19.    18-24  ;    also 

P8.  22.  18. 
•  Ps.  22.  12,  13,  17  ; 

Zee.  12.  10. 
■Mt.    27.    39-44; 

Mk.  15.  29-32. 


designates  the  time  by  the  beginning 
and  John  by  the  ending  of  the  period, 
or  that  John  uses  the  Roman  mode  of 
reckoning  the  day  from  midnight  to 
midnight.  See  author's  Harmoni/,  note 
on  I  181.  Matthew,  Mark,  and  Luke 
agree  in  fixing  the  commencement  of 
the  darkness  at  the  sixth  hour,  after 
Jesus  had  hung  some  time  on  the 
cross. 

And  the  malefactors,  one  on 
the  right  hand,  and  the  other  on 
the  left.  The  soldiers  who  crucified 
Christ  also  crucified  these  criminals. 
Jesus  is  made  the  central  sufierer,  and 
by  implication  the  greatest  criminal. 
"  He  was  numbered  with  the  trans- 
gressors," Isa.  53  :  12.  Compare  Mark 
15  :  28. 

34.  Father,  forgive  them.  While 
they  were  nailing  him  to  the  cross  he 
forgets,  as  it  were,  his  own  pains  in  his 
anxiety  for  their  souls,  and  prays  for 
their  forgiveness,  thus  fulfilling  Isa. 
63  :  12,  "  Made  intercession  for  the 
transgressors."  The  word  them  com- 
prehends, without  reasonable  doubt,  all 
who  had  sought  his  death,  and  all  who 
were  now  engaged  in  inflicting  it ;  the 
Jewish  people  with  their  priests,  the 
Gentiles  with  their  procurator,  the 
soldiers  with  their  commanders,  all 
were  included  in  this  prayer.  They 
know  not  what  they  do.  They 
knew  not  the  enormity  of  their  sin,  so 
great  was  the  blindness  of  their  minds. 
This  ignorance,  though  it  did  not  excuse 
them,  mitigated  somewhat  their  sin. 
Compare  Acts  3  :  17 ;  1  Cor.  2  :  8.  The 
persecutions  of  the  disciples  of  Christ 
in  all  ages  proceed  from  ignorance  of 
the  Father  and  the  Son,  John  17  :  3. 
This  petition  is  the  first  of  our  Lord's 
seven  sayings  on  the  cross,  of  which 
three  are  given  by  Luke.    See  ver.  46. 

They  parted  his  raiment.  Per- 
sons were  crucified  naked.  It  was  au 
ancient  belief  and  tradition  that  a  linen 
cloth  was  bound  about  his  loins.  From 
John  19  :  23,  24,  it  appears  that  the  four 
41 


soldiers  who  were  engaged  in  the  cruci- 
fixion divided  some  of  the  garments 
among  themselves,  but  cast  lot  for  his 
coat,  or  tunic,  being  an  inner  garment 
without  a  seam  and  woven  throughout. 
With  more  particularity  than  Matthew 
and  Luke,  Mark  says,  "  Casting  lots 
upon  them  what  every  man  (any  one) 
should  take."  Thus  was  fulfilled  Pa. 
22  :  18.  The  garments  were  the  per- 
quisites of  the  executioners. 

35.  And  the  people  stood  be- 
holding. Both  Matthew  and  Mark 
speak  of  the  people  scoffing  him  as  they 
passed  by.  There  is  no  contradiction. 
Luke  does  not  deny  this,  but  reports 
simply  what  he  knew,  while  the  words 
that  follow  compel  the  inference  that 
if  they  were  at  first  silent,  they  after- 
ward united  with  the  rulers;  for  the 
rulers  also  with  them  derided 
him.  The  words  with  them,  though 
rejected  by  critical  authorities,  are  not 
required  to  show  that  there  is  no  dis- 
crepancy between  Luke  and  the  other 
evangelists ;  for  the  fact  that  the  rulers 
also  derided  implies  that  the  people  too 
joined  in  this  derision.  That  the  dig- 
nitaries of  the  Sanhedrim  should  thus 
mingle  with  the  populace  in  their 
scoffs  shows  how  bitter  their  hatred 
and  how  terrible  their  malignity.  He 
saved  others.  They  had  been  com- 
pelled to  acknowledge  his  supernatural 
power.  See,  for  example,  ch.  11  :  15 ; 
John  12  :  10.  They  taunt  him  with 
having  lost  it  now  when  he  needs  it  for 
his  own  deliverance.  They  treat  him 
as  an  impostor.  Himself  is  put  in 
derisive  contrast  to  others.  Compare 
ch.  4  :  23.  If  he  be  Christ,  or  if  he 
is  the  Christ,  the  chosen  of  God.  In 
allusion  to  his  claim  to  Messiahship. 
If  this  man  is  what  he  represented  him- 
self to  be,  the  Christ,  or  the  Messiah, 
and  the  chosen  of  God,  let  him  now 
prove  that  his  representations  were  not 
utterly  falsa,  and  that  he  is  peculiarly 
God's  chosen  one,  by  coming  down  from 
the  cross.    The  Jews,  especially  thei/ 


482 


LUKE  XXIII. 


A.  D.  80. 


36  And  the  soldiers  also  mocked  him,  coming  to  him, 

37  and  offering  him  vinegar,  and  saying,  If  thou  be  the 
King  of  the  Jews,  save  thyself. 

38  "And  a  superscription  also  was  written  over  him  in   '^}-^-  ^^'J,**,^ 
letters  of  Greek,  and  Latin,  and  Hebrew,  This  is  the      "'"''"  ^"'' 
King  of  the  Jews. 


15.  26 ;  John  1& 
19. 


rulers,  knew  of  the  Christ  as  God's 
chosen  one  ;  and  if  this  were  he,  God 
would  certainly  deliver  him.  Thus  it 
appears  that  they  mocked  his  Sonship, 
or  his  claim  to  divinity,  his  ability  to 
save  even  himself,  his  trust  in  God,  and 
his  kingly  character.  Compare  Matt. 
27  :  39-44 ;  Mark  15  :  29-32. 

36.  The  soldiers  also  mocked 
him.  This  statement  is  peculiar  to 
Luke.  They  mocked  him  in  two  ways : 
first,  by  offering  him  vinegar. 
"  Posca,  a  mixture  of  vinegar  and 
water,  the  common  drink  of  the  Roman 
Boldiers,  not  the  medicated  drink  of 
wine  and  myrrh  which  was  given  to 
intoxicate  and  benumb,  and  which  Je- 
sus refused  because  he  would  die  undis- 
turbed and  unclouded  in  his  mind." — 
Jahn.  The  evangelist  does  not  state 
how  this  drink  was  offered.  It  was  not, 
evidently,  placed  to  his  lips,  for  this 
would  have  refreshed  the  thirsting  suf- 
ferer and  been  no  mockery.  Probably, 
as  the  word  rendered  offering  would 
seem  to  indicate,  they  brought  it  near 
and  jestingly  drank  to  him  or  before 
him,  thus  adding  to  his  suffering  by 
the  mere  exhibition  of  a  refreshing 
draught. 

37.  The  King  of  the  Jews.  The 
soldiers,  in  the  second  place,  ridiculed 
him  as  king,  using  almost  the  very  lan- 
guage of  the  chief  priests  (see  Matt.  27  : 
42),  by  whose  example  probably  they 
were  influenced.  The  rulers  had  just 
derided  him  as  the  Christ.  The  soldiers 
now  jeered  him  as  the  King  of  the  Jews. 
Again  we  see  that  "  against  him  both 
the  Gentiles  and  the  people  of  Israel 
were  gathered  together,"  Acts  4  :  27. 
Save  thyself.  Thou  who  pretendest 
to  be  a  king,  show  thy  power  as  such 
and  save  thyself  even  now  out  of  our 
hands. 

38.  And  a  superscription  also 
was  written  over  him.  Rather, 
and  there  was  an  inscription  vmtten 
over  him.  Pilate  appeals  to  have 
written  this  himself,  John  19  :  22.  It 
was  customary  to  publish  in  some  way 


the  crime  for  which  a  person  was  cruci- 
fied.  Sometimes  a  public  crier  an- 
nounced it ;  sometimes  it  was  written 
on  a  tablet  and  hung  about  the  neck 
of  the  criminal  as  he  was  led  to  execu- 
tion ;  and  very  commonly  it  was,  as  in 
this  case,  written  on  a  white  tablet  and 
put  above  the  criminal's  head  on  the 
cross.  In  some  cases  these  three  may 
have  been  combined.  In  letters  of 
Greek,  and  Latin,  and  Hebrew. 
These  words  are  not  found  in  several 
of  the  early  manuscripts,  and  are  there- 
fore supposed  by  some  critical  editors 
to  be  interpolated  from  John  19  :  20. 
They  are,  however,  found  in  other  man- 
uscripts and  in  the  earliest  versions. 
But  the  evidence  for  their  genuineness 
in  Luke  is  not  conclusive.  The  King 
of  the  JeAVS.  Mark  is  the  most  con- 
cise. Matthew  has,  "  This  is  Jesus  the 
King  of  the  Jews ;"  Luke,  "  This  is  the 
King  of  the  Jews ;"  and  John,  "  Jesus 
of  Nazareth  (the  Nazarene),  the  King 
of  the  Jews."  The  difference  in  these 
titles  may  be  explained :  (1)  That  some 
of  the  evangelists,  and  even  all  of 
them,  may  have  given  the  sense  rather 
than  the  words.  (2)  That  the  accusa- 
tion was  written  in  Hebrew,  Greek,  and 
Latin  (John  19  :  20) ;  and  while  the  in- 
scriptions were  one  in  sense,  they  may 
have  been  very  likely  varied  in  expres- 
sion, and  hence  the  translation  of  them 
would  vary.  The  Latin  was  the  official 
language  of  the  empire ;  the  Greek  the 
language  of  the  cultivated  clao'v^s,  and 
very  common  in  the  province  ;  the  He- 
brew, or  Aram  can,  the  vernacular  lan- 
guage of  the  Jews  and  the  common 
people.  It  is  quite  likely  that  John'* 
inscription,  containing  the  contemptu- 
ous phrase  "the  Nazarene,"  was  the 
one  written  in  Hebrew,  and  which 
would  be  understood  by  the  Jews  of 
Palestine.  Pilate  purposely  wrote  the 
sarcastic  title,  purporting  that  the  Jews 
were  crucifying  their  king,  and  also 
that  he  was  a  Nazarene.  The  absurdity 
of  the  charge  appeared  upon  its  very 
face ;    yet  when    the  Jews  desired  it 


A,  D.  30. 


LUKE  XXII [. 


488 


39  And  one  of  the  malefactors  which  were  hanged 
railed  on  him,  saying,  If  thou  be  Christ,  save  thyself 

40  and  us.     But  the  other  answering  rebuked  him,  say- 
ing, Dost  not  thou  fear  God,  seeing  thou  art  in  the 

41  same  condemnation  ?    "  And  we  indeed  justly ;  for  we 


•Le.  26.  40,  41; 
Ezra  9.  13;  Ps. 
32.5. 


receive  the  due  reward  of  our  deeds ;  p  but  this  man   p  vers.  4, 47. 


changed,  Pilate  would  not  consent. 
They  had  pressed  him  to  crucify  Jesus, 
working  on  his  fears,  and  saying,  "  If 
thou  let  this  man  go,  thou  art  not 
Caesar's  friend;"  and  now  he  has  the 
opportunity  to  return  the  taunt,  and  he 
does  it,  and  perseveres  in  it,  John  19  : 
12,  20-22.  Pilate  at  the  same  time  un- 
consciously proclaimed  him  the  King 
of  the  Jews  (Matt.  2  :  2),  the  Messiah, 
whose  claims  they  could  not  escape, 
and  whose  power  they  could  not  resist. 
For  the  regular  sequence  of  events 
recorded  in  vers.  33-38,  see  the  author's 
Harmony,  ?  183. 

39-43.  The  account  here  given  is 
peculiar  to  Luke. 

39.  One  of  the  malefactors. 
Both  Matthew  and  Mark  record  that 
the  robber,  here  called  malefactor  —  a 
word  of  wider  signification  —  reviled 
Jesus.  But  Luke  speaks  of  the  railing 
of  only  one,  while  he  represents  the 
other  as  reproving  his  companion  and 
seeking  and  obtaining  mercy  from  Je- 
sus. Some  suppose  that  Matthew  and 
Mark,  in  general  and  popular  language, 
use  the  plural  for  the  singular.  Com- 
pare Matt.  9  :  8.  But  even  this  is  not 
necessary.  For  both  at  first  may  have 
joined  in  reproaches ;  but  one  of  them, 
being  afterward  convinced  of  the  Mes- 
siahship  of  Jesus,  repents.  The  climax 
of  the  picture  is  reached  in  the  re- 
proaches of  his  fellow-sufierers. 

Railed  on  him.  The  agonies  of 
crucifixion  even  did  not  suppress  his 
revilings  nor  subdue  his  enmity  toward 
Jesus.  If  thou  be  Christ.  Nearly  all 
the  critical  editions  read,  Art  not  thou 
the  Christ  f  The  sense,  however,  is  not 
essentially  different.  If  thou  art  the 
Christ,  show  thy  power  as  such,  and 
save  thyself  and  us.  This  was  said 
in  mockery,  and  probably  with  a  con- 
temptuous tone. 

40.  The  other  .  .  .  rebuked  him. 
The  rebuke  was  conveyed  in  the  ques- 
tion, Dost  not  thou  fear  God, 
rather.  Dost  not  even  thou  fear  God  ? — 
that  ia,  Dost  not  even  thou,  any  more 


than  the  heartless  scofi'ers  around,  fear 
to  otFend  God  by  mocking  a  fellow-suf- 
ferer in  his  dying  pains,  and  that,  too, 
when  thou  art  in  the  same  con- 
demnation? The  reviling  robber 
was  rebuked  by  the  other  for  his  lack 
of  the  fear  of  God.  This  would  have 
restrained  him  from  joining  with  the 
priests  and  people  and  soldiers  in  their 
cruel  and  unseemly  mockeries  of  a 
dying  man. 

41.  And  we  indeed  justly,  an 
honest  confession  of  the  guilt  of  both 
before  God,  and  of  the  righteousness 
of  their  condemnation  both  by  the  law 
of  God  and  that  of  men.  For  we  re- 
ceive, are  receiving,  the  due  reward 
of  our  deeds.  Our  sins  have  found 
us  out,  and  we  are  sufi"ering  their  legit- 
imate consequences.  But  this  man, 
etc.  In  his  view  Jesus  is  entirely  in- 
nocent and  has  been  condemned  with- 
out j  ust  cause.  It  does  not  appear  when 
he  became  so  convinced.  He  may  pre- 
vious to  his  own  arrest  have  heard  from 
others  concerning  the  blameless  charac- 
ter and  wonderful  works  of  Jesus,  and 
of  the  unreasonable  and  wicked  preju- 
dices of  the  rulers  against  him.  And 
now,  after  being  an  eye-witness  of  his 
sublime  patience  and  meekness  under 
sufferings,  and  hearing  his  pathetic 
prayer  for  his  murderers,  the  conviction 
is  forced  upon  him  that  Jesus  is  all  he 
ever  claimed  to  be — the  Son  of  God 
and  the  Sovereign  of  a  kingdom  yet 
future.  Or  it  is  probable — some  would 
say  more  probable — that  even  since  the 
suspension  on  the  cross,  and  without 
any  previous  knowlege  of  Christ,  God, 
with  the  design  of  signalizing  his  mercy 
and  illustrating  the  sovereignty  of  his 
grace,  suddenly  flashed  the  conviction 
upon  his  mind  that  Jesus,  now,  like 
himself,  in  the  agonies  of  death,  was 
not  merely  human,  but  also  divine,  the 
true  Messiah  and  Saviour,  and  that  he 
himself  was  a  sinner,  and  as  such  de- 
pendent upon  this  same  crucified  Jesus 
for  salvation.  Nothing  important  is  in- 
volved in  knowing  the  precise  time  of 


484 


LUKE  XXIII. 


A.  D.  30 


42  hath  done  nothing  amiss.     And  he  said  unto  Jesus,   «eh.  is.  i3;Ps.io6, 


*> Lord,  remember  me  'when  thou  comest  into  'thy 
43  kingdom.     And  'Jesus  said  unto  him,  Verily  I  say 
unto  thee,  "To-day  shalt  thou  be  *with  me  in  para- 
dise. 

« ch.  19.  10  ;  Job  33.  27-80  ;  Ps.  32. 5 ;  50. 15  ;  Is.  1. 18 ;  Mic.  7. 18  ;  1  Tim. 
1.  15,  16  ;  Heb.  7.  25.  "2  Cor.  5.  9.  »  John  14.  3  ;  17.  24  ;  2  Cor.  12. 
4  ;  Eev.  2.  7. 


4,  5 ;  Ro.  10.  10- 

13 ;  1  John  5.  1 

11,12. 
'  ch.  12.  8. 
•  Ps.  2.  6  :  Is.  9.  «L 

7. 


this  robber's  conversion.  That  he  dis- 
cerned the  Messiahship  of  Jesus,  had 
faith  in  him  as  such  and  in  the  future 
establishment  of  his  kingdom,  admits 
of  no  reasonaole  doubt.  It  is  interest- 
ing to  notice  that  wliile  all  around  the 
cross  were  heaping  insults  on  the  "  be- 
loved Son"  the  voice  of  this  robber 
alone  is  heard  in  behalf  of  his  inno- 
cence. 

42.  And  he  said  unto  Jesus, 
Lord.  Omit  Lord  and  read,  and  he 
said  to  Jesus.  Some  critical  editors 
(Tischendorf,  Tregelles,  Alford)  put  Je- 
sus in  the  vocative,  and  thus  the  read- 
ing would  be,  And  he  said,  Jesus. 
Rememberine.  With  either  reading 
the  sense  is  the  same.  The  robber 
prays  to  Jesus,  not  for  deliverance  from 
the  cross  nor  for  any  present  good,  but 
for  a  blessing  which  can  be  conferred 
only  after  his  death,  which  he  recog- 
nizes as  inevitable ;  his  faith  grasps  a 
blessed  future.  When  thou  comest 
into  thy  kingdom.  Not  tn/o  but  m 
thy  kingdom.  He  takes  it  for  granted 
that  Jesus,  though  now  suffering  an 
ignominious  death,  will  live  again  and 
come  in  his  kingdom  —  that  is,  will 
come  again  in  his  glory  to  establish  his 
kingdom.  This  is  the  obvious  meaning 
of  his  words.  His  spiritual  insight,  as 
well  as  his  faith,  is  truly  wonderful. 
He  perceives  the  deep  meaning  of  the 
inscription  over  the  cross.  His  concep- 
tion of  the  kingdom  is  clearer  than  that 
of  the  apostles  at  this  time.  His  faith 
rises  superior  to  theirs,  reaching  on- 
ward from  the  cross,  on  which  Jesus 
was  then  bearing  our  sins,  to  that  time 
when  "  he  shall  appear  the  second  time 
without  sin  unto  salvation."  His 
prayer  is  that  he  may  be  then  remem- 
bered or  be  permitted  to  enter  into 
the  joy  of  his  Lord. 

48.  And  Jesns  said  unto  him. 
He  replies  at  once  and  far  exceeds  the 
request  of  the  penitent.  To-day.  It 
is  unreasonable  and  absurd  to  connect 


these  words  with  /  say.  Such  a  punc- 
tuation would  never  have  been  thought 
of  but  for  the  strong  bearing  of  this 
passage  against  the  Romish  doctrine 
of  purgatory.  The  penitent  knew  that 
Jesus  was  speaking  "  to-day,"  and 
needed  not  to  be  told  he  was  not  speak- 
ing on  some  other  day.  To-day  shalt 
thou  be  with  me  in  paradise.  The 
word  paradise,  which  is  of  Oriental 
origin,  denotes  a  park  or  pleasure- 
ground.  In  the  Septuagint  it  is  used 
for  the  garden  of  Eden,  Gen.  2  :  8. 
Very  naturally  the  word  came  to  be 
applied  to  any  place  of  beauty  and 
happiness.  The  Jews  applied  it  to  that 
jjart  of  Hades,  the  underworld,  "  or 
abode  of  the  dead,  where  the  souls  of 
the  righteous  await  the  resurrection." — 
Alford.  The  word  in  Hebrew  corre- 
sijonding  with  Hades  is  Sheol.  What- 
ever may  have  been  the  conceptions  of 
the  early  Hebrews  with  regard  to  the 
separation  between  the  righteous  and 
the  wicked  in  Sheol,  those  of  a  later 
period  plainly  conceived  of  such  a  sep- 
aration. To  them  Hades  and  Sheol 
alike  designated  the  place  of  the  right- 
eous and  wicked  dead,  the  former  in- 
habiting the  regions  of  the  blest,  called 
paradise,  while  the  latter  dwelt  in  the 
abyss  called  Tartarus.  Paradise  was 
also  styled  Abraham's  bosom.  The 
Jews  spoke  of  all  true  believers  as 
going  to  Abraham,  and  to  be  in  Abra- 
ham's bosom — a  metaphor  borrowed 
from  the  manner  of  reclining  at  meals 
— was  equivalent  to  being  in  paradise,  in 
the  general  receptacle  of  happy  but 
awaiting  souls.     Compare  ch.  16  :  22. 

It  is  to  be  supposed  that  Jesus  spoke 
in  terms  such  as  the  penitent  himself 
would  understand.  In  promising  him, 
therefore,  that  he  should  be  with  him 
that  day  in  paradise,  he  evidently  un- 
derstood that  Jesus  would  that  day  en- 
ter into  the  abode  of  the  righteous  afttr 
death,  and  that  he  himself  would  be 
with   him  there  on  that  day — an  aa 


A..  D.  30. 


LUKE  xxii: 


486 


44  'And  it  was  about  the  sixth  hour,  and  there  was  a  iMt. 27. 45-50; Mk. 
darkness  over  all  the   earth  until  the  ninth  hour.  Ig.sa'^^' '^°''" 

45  And  the  sun  was  darkened.  •Mt.27.5i-5e  Mk. 

And  *  the  veil  of  the  temple  was  rent  in  the  midst.  ^^-  ^^"^^• 


surauce  doubly  comforting  in  that  he 
would  not  be  left  to  linger  in  agony 
two  or  three  days,  as  crucified  pers(jns 
often  did,  but  after  a  few  hours  at  most 
of  suffering  would  pass  into  the  same 
blessed  abode.  Jesus  did  not  speak  of 
heaven,  the  final  ab>)de  of  the  righteous 
after  the  resurrection,  but  of  paradise, 
the  blessed  but  temporary  dwelliiig- 
Tilace  of  disembodied,  redeemed  souls 
between  death  and  the  resurrection. 
In  this  intermediate  state  they  are  in- 
deed happy  and  blessed,  but  they  have 
not  entered  into  the  fulness  of  glory. 
They  are  not  yet  glorified.  They  are 
neither  joined  to  their  spiritual  bodies 
and  made  fully  like  unto  Christ,  nor 
have  they  entered  into  that  kingdom 
which  was  prepared  for  them  from  the 
foundation  of  the  world.  For  these 
they  must  await  the  resurrection,  the 
redemption  of  their  bodies.  Compare 
author  in  Christian  Review,  April,  1862, 
p.  251  ff. 

About  this  time  probably  occurred 
that  interesting  incident  related  in  John 
19  :  25-27 — Jesus  committing  his  wid- 
owed mother  to  the  care  of  the  beloved 
disciple. 

44.  The  sixth  .  .  .  nntil  the  uinth 
hour,  from  twelve  o'clock  to  three  in 
the  afternoon.  Jesus  had  hung  about 
three  hours  upon  the  cross.  Darkness 
over  all  the  earth,  the  whole  land, 
over  all  the  laud  of  Palestine,  or  over 
all  the  earth — that  is,  over  that  part  of 
it  where  there  was  then  day.  The  Greek 
word  may  have  either  the  limited  or 
the  more  extended  sense.  The  darkness 
was  supernatural.  It  could  not  have 
been  an  eclipse  of  the  sun,  for  that  oc- 
curs only  at  new  moon,  and  it  was  then 
the  passover,  which  was  observed  at 
full  moon.  Nor  was  it  the  natural 
precursor  of  the  earthquake,  for  that 
was  miraculous,  Matt.  27  :  51-53. 

45.  The  sun  was  darkened,  after 
the  darkening  of  the  earth,  which  sug- 
gests a  thickening  of  the  atmosphere 
or  a  dark  gloom  obscuring  even  the 
sun.  Or,  according  to  a  preferable 
text,  the  sun's  light  failing,  the 
cause  of  the  darkness.     "  Yea,  crea- 


tion itself  bewailed  its  Lord,  for  the 
sun  was  darkened  and  the  rocks  were 
rent." — Cyril  Alex.  As  the  yiight  of 
our  Saviour's  birth  was  enlightened 
with  the  glory  of  the  heavenly  hosts 
(Luke  2  :  9),  so  now  the  day  of  his 
death  is  darkened  with  the  gloom  of  a 
forsaken  world.  The  darkness  repre- 
sented the  eclipse  of  tlie  Sun  of  right- 
eousness, the  darkness  and  distress 
which  overwhelmed  his  soul  when  the 
Father  forsook  him  and  left  him  to  meet 
alone  the  powers  of  death  and  hell. 

Several  heathen  writers  mention  an 
extraordinary  darkening  of  the  sun 
about  this  time.  Eusebius  quotes  the 
words  of  Phlegon,  a  chronicler  under 
the  reign  of  Hadrian  :  "  There  occurred 
the  greatest  darkening  of  the  sun  which 
had  ever  been  known  ;  it  became  night 
at  midday,  so  that  the  stars  shone  in  the 
heavens.  Also  a  great  earthquake  in 
Bithynia,  which  destroyed  a  part  of  Ni- 
csea."  This  language  may  apply  to  a 
darkening  of  the  sun  either  by  an 
eclipse  ov  by  a  supernatural  power,  and 
it  is  said  to  have  occurred  at  about  the 
time  of  our  Saviour's  death.  May  it  not 
be  a  heathen  testimony  to  the  wonder- 
ful phenomena  of  that  event?  Tertul- 
lian,  Origen,  and  others  also  boldly  ap- 
pealed to  the  Roman  archives  for  the 
proof  of  the  eclipse  of  the  sun,  as  it 
was  called,  at  the  time  of  our  Saviour's 
death. 

The  veil  of  the  temple,  a  large, 
thick  inner  curtain  which  divided  the 
holy  place  from  the  holy  of  holies,  Ex. 
26  :  31,  33 ;  Heb.  9  :  3.  The  Greek  does 
not  denote  the  whole  sacred  edifice,  but 
the  temple -proper,  or  sanctuary.  Rent 
in  the  midst,  through  the  middle,  and 
according  to  Matthew  and  Mark,  "  from 
the  top  to  the  bottom,"  about  sixty  feet.' 
This  could  not  have  been  the  result  of 
an  earthquake.  It  was  rent  by  the  same 
sujieraatural  power  that  produced  the 
earthquake  and  raised  some  of  the  dead. 

This  occurred  at  the  ninth  hour,  about 
three  in  the  afternoon,  the  time  of  ofler- 
ing  the  evening  sacrifice,  when  the 
priest  would  be  in  the  holy  place  burn- 
ing incense,   and  the  people  praymg 


486 


LUKE  XXIII. 


A.  D.  30 


46  And  when  Jesus  had  cried  with  a  loud  voice,  he  '^*-.^^-^' •*^''- '• 
said,  •  Father,  into  thy  hands  I  commend  my  spirit.  »Mt.'27.  60;^Mk 
•'An''  having  said  thus,  he  gave  up  the  ghost.  15.37;  John  19.30 


without.  Into  the  holy  of  holies  the 
high  priest  entered  alone  once  a  year 
to  make  an  atonement,  Ex.  30  :  10 ; 
Lev.  16  :  15-17 ;  Heb.  9  :  7.  The  rend- 
ing of  the  veil  symbolized  the  entering 
of  Jesus,  the  great  High  Priest  of  his 
people,  into  the  holy  of  holies  on  high, 
there  to  present  the  atonement  which 
he  had  made  through  his  blood  for 
their  sins,  Heb.  9  :  12-14,  25,  26.  It 
will  be  seen,  therefore,  that  the  rending 
should  occur  after  his  death,  as  it  ev- 
idently did,  according  to  Matthew  and 
Mark.  The  Aaronic  priesthood  and 
atonement  were  no  longer  needed. 
Each  worshipper  became  himself  a 
priest,  a  new  and  living  way  of  access 
to  God  was  opened,  the  middle  wall  of 

Eartition  between  Jews  and  Gentiles  was 
roken  down,  Heb.  10:12-14,  19-22; 
Eph.  2  :  14 ;  1  Pet.  2  :  5.  The  rent  of 
the  veil,  seen  by  the  priests,  would  very 
likely  be  known  through  rumor  and 
substantiated  by  the  great  company  of 
priests  who  afterward  became  obedient 
to  the  faith,  Acts  6  :  7.  Jesus  himself 
may  have  revealed  it  to  his  disciples 
after  his  resurrection. 

46.  Cried  with  a  load  voice. 
Both  Matthew  and  Mark  tell  us  of  this 
loud  cry  of  the  dying  Christ,  but  Luke 
alone  relates  what  the  cry  was.  Com- 
pare Matt.  27  :  50;  Mark  15  :  37.  Fa- 
ther, into  thy  hands  I  commend 
{commit)  my  spirit.  This  was  ev- 
idently his  last  utterance  on  the  cross. 
Knowing  that  all  things  were  now  ac- 
complished, that  nothing  more  was  re- 
quired of  him  in  order  "to  make 
reconciliation  for  the  sins  of  the  peo- 
ple" but  to  lay  down  his  life,  he  com- 
mits his  spirit  to  the  keeping  of  his 
Father.  "  Whoever  could  think  that 
Jesus,  with  these  words,  breathed  out 
his  life  for  ever  into  the  empty  air, 
Buch  a  one  certainly  knows  nothing 
of  the  true  living  Spirit,  and  conse- 
quently nothing  of  the  living  God  and 
of  the  living  power  of  the  crucified 
One." — Ullman  in  Lange. 

Luke,  it  will  be  seen,  makes  no  men- 
tion of  that  cry  of  anguish,  "  Eli,  Eli, 
My  God,  my  God,  why  ha.st  thou  for- 
•aken  me?"  nor  of  his  thirsting  and  of 


the  offering  to  him  of  the  vinegar  oi 
sour  wine  of  the  soldiers,  which  must 
not  be  confounded  with  the  offering  of 
vinegar  by  the  soldiers  in  mockery  re- 
lated in  ver.  37,  nor  of  the  saying,  "It 
is  finished." 

The  most  probable  order  of  the  seven 
sayings  of  Jesus  from  the  cross  is  as 
follows :  (1)  Father,  forgive  them,  for 
they  know  not  what  they  do,  Luke  23  : 
34.  (2)  Verily  I  say  unto  thee.  To-day 
shalt  thou  be  with  me  in  paradise, 
Luke  23  :  43.  (3)  Woman,  behold  thy 
son.  .  .  .  Behold  thy  mother,  John 
19  :  26,  27.  (4)  My  God,  my  God,  why- 
hast  (didst)  thou  forsaken  me?  Mark 
15  :  34 ;  Matt.  27  :  46.  (5)  I  thirst,  John 
19  :  28.  (6)  It  is  finished,  John  19  :  30. 
(7)  Father,  into  thy  hands  I  commend 
(commit)  my  spirit,  Luke  23  :  46. 

Gave  up  the  ghost.  Literally, 
breathed  out,  expired.  The  expression 
used  by  Luke  is  in  beautiful  harmony 
with  "  yielded  up  his  spirit"  (Matt.  27  : 
50)  and  "  gave  up  his  spirit,"  John  19  : 
30.  Jesus  died  voluntarily  (John  18 : 
18),  and  so  the  language  of  all  the  evan- 
gelists indicates. 

That  Jesus  should  have  died  in  six 
hours  (ver.  44;  John  19  :  33)  instead  of 
lingering  two  or  three  days  upon  the 
cross  was  owing  to  the  great  mental 
agonies  he  endured,  in  comparison  to 
which  the  physical  pains  of  crucifixion 
were  light.  Intense  anguish  has  itself 
been  known  to  produce  death.  If  the 
agonies  of  the  garden  caused  a  bloody 
sweat  and  so  affected  him  that  an  angel 
appeared  to  strengthen  him,  how  must 
the  greater  agonies  of  the  cross,  when 
forsaken  by  the  Father,  have  affected 
his  already  exhausted  body  I 

Dr.  Stroud,  an  eminent  European 
physician,  in  the  year  1847,  advanced 
the  theory  that  Jesus  died  of  a  broken 
or  ruptured  heart.  It  has  been  found 
that  under  violent  and  intensely  ex- 
cited emotions  the  heart  is  sometimes 
rent  or  torn  by  the  violence  of  its  own 
action.  The  blood  flows  into  the  peri- 
cardium, the  bag  or  sack  which  encloses 
the  heart,  and  by  its  pressure  gradually 
stops  the  beating.  The  blood  then  co- 
agulates, and  the  watery  matter  ii  sep- 


A. D.  30. 


LUKE  XXIII, 


487 


47  •  Now  when  the  centurion  saw  what  was  done,  he   '  Mt.  27.  64 ,  Mk 
glorified  God,  saying,  Certainly  this  was  a  righteous         '    " 

man. 

48  And  all  the  people  that  came  together  to  that  sight, 
beholding  the  things  which  were  done,  *  smote  their  *  ch.  18.  is. 


arated  from  the  thicker  substance.  If 
the  pericardium  should  then  be  pierced, 
there  would  flow  out  blood  and  water, 
which  harmonizes  with  and  bestexplains 
the  singular  phenomenon  mentioned  in 
John  19  :  34.  This  theory  also  strikingly 
harmonizes  with  the  predictions  in  Ps. 
22  :  14;  69  :  20.  It  also  gives  additional 
prominence  to  the  blood  of  Christ,  since, 
then,  his  death  was  literally  caused  by 
the  flowing  of  his  blood.  Nor  is  it  op- 
posed to  the  Saviour's  declaration,  "  No 
man  taketh  my  life  from  me ;  I  lay  it 
down  of  myself;"  for  he  voluntarily 
took  upon  himself  all  this  anguish, 
even  unto  death  itself.  The  theory  well 
deserves  consideration. 

47.  The  centnrion  saw  what  was 
done.  The  centurion  was  a  Roman 
officer,  a  commander  of  a  hundred  men. 
The  one  here  mentioned  had  charge  of 
the  crucifixion.  Matthew  speaks  of 
other  phenomena  than  that  of  the 
rending  of  the  veil  following  the  death 
of  Christ.  The  earth  quaked,  the  rocks 
rent,  graves  were  opened,  and  many 
bodies  of  the  saints  which  slept  arose 
and  came  out  of  their  graves  after  his 
Insurrection  and  went  into  the  holy 
city  and  appeared  unto  many.  Mark 
says  that  "when  the  centurion  which 
stood  over  against  him  saw  that  he  so 
cried  out,  and  gave  up  the  ghost,  he 
said,  Truly,  this  man  was  the  Son  of 
God."  There  was  something  in  this  last 
cry  and  in  the  manner  of  his  death  that 
impressed  the  centurion  as  superhuman. 
What  seems  to  have  specially  arrested 
his  attention  was  the  strong  voice  of 
the  expiring  Jesus  and  his  firm  confi- 
dence in  God.  "  The  Lion  of  Judah  is 
even  in  his  departing  a  dying  lion.  The 
expression  of  a  wonderful  power  of  life 
and  spirit  in  the  last  sign  of  life,  the 
triumphant  shout  in  death,  was  to  the 
warrior,  who  had  learned  to  know  death 
from  a  totally  different  side  upon  the 
battle-fields,  a  new  revelation." — 
Lange.  The  centurion  gives  vent  to 
his  feelings,  Certainly  this  was  a 
righteous  man.  He  was  not  an  im- 
postor, but  what  he  claimed  to  be,  the 


Son  of  God.  Compare  Matt.  27:54; 
Mark  15  :  .39.  In  this  conviction  he 
concurs  fully  with  that  of  the  penitent 
robber.  "The  leader  in  the  array  of 
witnesses  for  the  glory  of  the  death  of 
Jesus  is  this  heathen  centurion."  There 
was  an  impress  of  divinity  on  his  death 
as  well  as  on  his  life  which  has  been 
felt  and  recognized  by  the  observing 
of  every  age.  Even  the  infidel  Rous- 
seau exclaimed,  "  If  Socrates  lived  and 
died  like  a  sage,  Jesus  of  Nazareth  lived 
and  died  like  a  god." 

Justin  Martyr  and  other  early  writers 
affirm  that  Pilate  made  an  official  re- 
port to  Tiberius  of  the  condemnation 
and  death  of  Jesus.  This  is  very  prob- 
able. He  was  deeply  impressed  not 
only  by  the  dream  of  his  wife,  but  also 
by  the  charge  that  he  "  made  himself 
the  Son  of  God,"  John  19  :  7,  8. 

48.  The  statement  in  this  verse  is 
peculiar  to  Luke.  All  the  people, 
the  multitude,  or  throngs,  that  came 
together.  Jews  from  all  lands  were 
accustomed  to  gather  at  Jerusalem  at 
the  time  of  the  passover.  See  on  ver.  24. 
There  were  few  who  had  not  heard  of  the 
fame  of  Jesus ;  still  fewer,  of  his  trial  and 
condemnation.  Naturally  they  would 
flock  to  his  crucifixion  to  witness  his 
demeanor  in  his  last  hours,  many  to 
feast  on  his  agonies.  Something  else 
than  that  sight  or  the  spectacle  of  a 
man  dying  on  the  cross  arrested  their 
attention  and  filled  them  with  awe. 
They  beheld  the  things  that  were 
done.  The  awful  darkness  over  all  the 
land,  the  earthquake,  the  rocks  rent, 
and  together  with  these  wonderful  phe- 
nomena the  superhumanly  loud  voice 
of  the  dying  victim,  so  different  from 
the  faint  voice  of  one  sinking  in  death 
even  in  ordinary  circumstances,  espe- 
cially after  such  exhaustive  sufferings 
as  he  had  undergone  from  scourging 
and  crucifixion, — all  this  seems  to  have 
aroused  their  fears  lest,  after  all,  he 
may  have  been  a  good  man  and  not  an 
impious  pretender,  as  their  rulers  had 
told  them. 

Smote  their  breasts,  as  Orieutalj 


488 


LUKE  XXIII. 


A.  D.  30 


49  breasts,  and  returned.  'And  all  his  acquaintance,  ' ■^*,' P \/w ' ?f ^'fJ; 
and  the  women  that  followed  him  from  Galilee,  stood  gee  John  19!  2\ ' 
afar  off,  beholding  these  things. 

The  burial. 

50  'And  behold,  there  was  a  man  named  Joseph,  a  '^i'^Jo^ff^v^^" 
61  counsellor;  and  he  ivas  «  a  good  man,  and  a  just  (the  19!  33-42.' 

same  "had  not  consented  to  the  counsel  and  deed  of  «ch.  2.  25 ;  Ac.  10. 

them)  ;  he  was  of  Arimathaea,  a  city  of  the  Jews :  ^  ^^\^  ^2  ^ 

'who  also  himself  waited  for  the  kingdom  of  God.  ich.  9.  25'  38;  li. 

52  This  man  went  unto  Pilate,  and  begged  the  body  of  25. 9 ;  Mk.  15. 43. 


nsually  do  in  great  sorrow  or  in  the 
presence  of  superhuman  power.  They 
appear  to  have  been  conscience-stricken 
and  apprehensive  of  divine  judgments. 
They  returned  to  Jerusalem,  doubtless 
with  mingled  feelings  of  wonder,  grief, 
and  fear,  some  of  them  perhaps  to  be- 
come the  subjects  of  saving  grace  on 
the  day  of  Pentecost. 

49.  All  his  acquaintance.  Luke 
alone  makes  this  statement,  but  men- 
tions no  names.  He  means,  evidently, 
Christ's  personal  friends,  whether  of 
Jerusalem  or  other  places.  The 
women  from  Galilee.  "  Among 
whom  was  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  less  and  Joses, 
and  Salome  (who  also,  when  he  was  in 
Galilee,  followed  him  and  ministered 
to  him),  and  many  other  women  who 
came  up  with  him  unto  Jerusalem." 
Compare  ch.  8  :  2,  3 ;  see  also  Mark  15  : 
40,  41.  It  is  not  improbable  that  they 
were  present  during  the  whole  time 
of  the  crucifixion.  In  their  devotion 
these  women  watched  him  to  the  last, 
and  lingered  near  till  they  saw  him 
laid  in  the  grave.  See  on  ver.  55. 
Afar  off,  probably  from  the  side  of 
the  Mount  of  Olives. 

50-56.  The  Burial  of  Jesus,  Matt. 
27  :  57-61;  Mark  15  ;  42-47 ;  John  19  : 
31-42.  John's  account  is  the  fullest. 
He  relates  that  thf  Jews  requested  the 
legs  to  be  broken  and  the  bodies  re- 
moved, so  that  they  might  not  remain 
upon  the  cross  on  the  Sabbath.  The 
request  was  granted,  but  the  legs  of 
Jesus  were  not  broken  because  he  was 
already  dead  ;  but  one  of  the  soldiers 
pierced  his  side,  and  thus  two  predic- 
tions of  Scripture  were  fulfilled,  John 
19  :  31-37.  He  also  relates  that  Nico- 
demus  brought  spices  and  assisted  in 
the  burial,     Mark  is  next  to  John  in 


fulness,  and  relates  with  minuteness  the 
begging  of  the  body  of  Jesus  by  Joseph 
of  Arimathaea.  The  four  accounts, 
though  remarkably  distinct  and  inde- 
pendent, harmonize  beautifully  and 
confirm  one  another. 

50.  Joseph,  a  counsellor,  an  hon- 
orable member  of  the  Sanhedrim.  A 
good  man,  and  a  just,  a  good  and 
just  man.  "  Every  good  man  is  also 
just;  but  the  converse  is  not  true." — 
Bengel. 

51.  Not  consented  to  the  coun- 
sel and  deed  of  them,  to  their  coun- 
sel and  deed.  Had  he  done  so,  Luke 
would  not  have  called  him  a  good  and 
just  man.  Of,  from,  Arimathaea, 
probably  from  Ramah,  called  Rama- 
thaim  Zophim,  the  birthplace  of  Sam- 
uel, 1  Sam.  1  :  19.  The  first  book  of 
Maccabees  (11  :  34)  speaks  of  it  as 
transferred,  together  with  Lydda,  from 
Samaria  to  Judea,  which  may  account 
for  Luke's  calling  it  "  a  city  of  the 
Jews,"  ch.  23  :  51.  It  has  generally 
been  located  at  the  modern  Lydda, 
about  twenty-four  miles  north-west  of 
Jerusalem.  Its  location,  however,  is 
uncertain.  From  the  narrative  in  1 
Sam.  9:4-6;  10  :  2  it  would  seem  that 
it  lay  south  or  south-west  of  Bethlehem. 
Waited  for  the  kingdom  of  God, 
waited  with  expectation  for  the  Mes- 
siah's kingdom.  He  was  a  disciple  of 
Jesus,  but  secretly,  for  fear  of  the  Jews, 
John  19  :  38.  Matthew  states  also  that 
he  was  rich,  Isa.  53  :  9. 

52.  Went  unto  Pilate.  Mark  says, 
"  went  in  boldly  unto  Pilate  " — that  is, 
dared,  had  the  courage  and  confidence 
to  go  to  Pilate,  probably  his  ofiicial 
residence,  and  ask  the  body  of  Jesus. 
When  Christ's  own  disciples  are  scat- 
tered and  in  dismay,  two  secret  and 
timid  followers  are  emboldened  to  at- 


A.  D.  30. 


LUKE  XXIII. 


489 


63  Jesus.     *And  he  took  it  down,  and  wrapped  it  in  *^*-^J-  ^^''  ^^• 

linen,  'and  laid  it  in  a  sepulchre  that  was  hewn  in  iis. "53.  9. 

54  stone,  wherein  never  man  before  was  laid.    And  that 

day  wati  "  the  preparation ;  and  the  sabbath  drew  on.  »  Mt.  27. 62. 


tend  to  his  burial.  Joseph  seems  to 
have  known  what  had  occurred — that 
Jesus  was  dead,  that  the  bones  of  the 
others  had  been  broken,  and  that  they 
were  about  to  be  taken  down  for  burial. 
Mark  relates  that  "  Pilate  marvelled  if 
he  were  already  dead."  He  had  not 
yet  heard  of  the  death  of  Jesus  from 
the  centurion.  He  had  given  the  order 
to  break  the  bones  to  hasten  death,  but 
he  wondered  that  Jesus  was  dead  so 
soon,  and  calls  for  the  centurion  to  as- 
certain the  facts  of  the  case.  He  wanted 
to  act  cautiously.  The  question  whether 
he  had  been  long  dead,  with  the  im- 
plied answer,  indicates  that  Jesus  had 
then  been  some  time  dead.  Having 
learned  that  Jesus  was  really  dead,  Pi- 
late gave  the  body  freely,  as  a  present, 
without  demanding  money  for  it.  Bodies 
under  such  circumstances  were  fre- 
quently sold ;  and  as  Joseph  was  rich, 
Pilate  might  have  been  expected  to 
extort  a  price  for  it.  The  standing  of 
Joseph  as  a  member  of  the  Sanhedrim 
doubtless  had  its  weight ;  and  Pilate's 
troubled  conscience  would  naturally  ex- 
cite the  desire  to  give  Jesus  a  decent 
burial.  We  cannot  but  admire  the 
providence  which  so  ordered  the  cir- 
cumstances of  our  Saviour's  crucifixion 
and  burial  that  there  could  be  no  doubt 
about  his  death  and  no  deception  in  re- 
gard to  his  resurrection. 

53.  Wrapped  it  in  linen,  a  wind- 
ing-sheet, in  which  the  body  was 
wrapped.  The  mummy-cloths  of  the 
Egyptians  were  universally  linen. 
Mark  says  (15  :  46)  Joseph  "bought 
fine  linen."  John  relates  (19  :  39)  that 
Nicodemus  now  joined  Joseph,  bringing 
a  mixture  of  myrrh  and  aloes,  about  a 
hundred  pounds  weight.  The  sheet 
was  wrapped  about  in  such  a  way  as  to 
enclose  the  spices  next  to  the  body. 
This  was  hurriedly  done,  and  prepar- 
atory to  the  more  formal  embalming  by 
the  women  after  the  Sabbath,  for  which 
there  was  not  now  time. 

A  sepulchre.  Matthew  and  John 
state  that  it  was  a  new  tomb.  It  was 
fitting  that  Jesus  should  be  laid  in  a 
tomb  where  no  one  had  before  been 


buried.  It  would  also  prevent  the  as- 
sertion after  his  resurrection  that  some 
one  else  had  been  raised.  Matthew 
alone  relates  that  it  was  Joseph's. 
John  says  it  was  in  a  garden,  and  in 
the  place  where  he  was  crucified.  The 
nearness  of  the  place  and  of  the  Sab- 
bath may  have  led  Joseph  to  bury  him 
in  his  own  new  tomb  (John  19  :  42) ; 
but  once  laid  there,  we  need  not  sup- 
pose that  Joseph  would  have  removed 
it,  but  rather,  in  his  devotion,  would 
have  kept  it  there,  had  Jesus  not  risen. 
Thus  was  fulfilled  Isa.  53  :  9,  which 
may  be  translated,  "  And  his  grave  was 
appointed  with  the  wicked,  but  he  was 
with  the  rich  in  his  death." 

Hewn  in  stone  y  the  rock.  Thetombs 
of  the  Jews  were  generally  cut  out  of 
the  solid  rock;  sometimes  below  the 
level  of  the  ground,  but  oftener  above 
the  ground  and  on  the  sides  of  hills 
and  mountains.  They  were  generally 
large  and  commodious,  with  one  or  more 
apartments  with  cells  for  depositing  the 
dead. 

The  tomb  of  Joseph  was  doubtless  a 
family  vault.  Both  Matthew  and  Mark 
relate  that  "  he  rolled  a  stone  unto  the 
door  of  the  sepulchre."  This  seems  to 
imply  that  the  tomb  was  excavated 
horizontally  or  nearly  so.  The  stone 
was  so  heavy  that  the  women,  on  going 
to  the  sepulchre,  were  perplexed  to 
know  how  to  obtain  its  removal.  Dr. 
Hackett  saw  a  tomb  at  Nazareth  cut  in 
the  rock  and  a  large  stone  rolled  against 
its  mouth.  But  most  of  the  tombs  he 
examined  near  Jerusalem  must  have 
had  doors,  as  is  evident  from  the  grooves 
and  perforations  for  the  hinges  that  still 
remain.  "  It  is  possible,"  he  adds,  "  that 
the  tomb  used  in  the  case  of  the  Saviour, 
which  is  said  to  have  been  new,  was  not 
entirely  finished,  and  the  placing  of  the 
stone  at  the  entrance  may  have  been  a 
temporary  expedient." — Scripture  Illus- 
trations, p.  108. 

54.  That  day  was  the  prepara- 
tion, or  it  was  the  day  of  preparation. 
The  preparation  was  Friday,  the  day 
before  the  Jewish  Sabbath,  which  waa 
Saturday;  the  day  for  maiing  ready 


21* 


190 


LUKE  XXIII. 


A.  D.  30. 


55  And  the  women  also,  ■  which  came  with  him  from  ■  ch-  8. 2. 
Galilee,  followed  after,  and  '  beheld  the  sepulchre,  *  Mk.  15. 47. 

56  and  how  his  body  was  laid.     And  they  returned,  and  »2Chr.  16.  i4;Mk, 
p  prepared  spices   and  ointments.      And  rested  the  ,  g^- 1^  g_.„ .  j 
sabbath  day  "i  according  to  the  commandment.  i7.'24.'       ' 


for  the  Sabbath,  Mark  15  :  42 ;   John 
19  :  31. 

55.  The  women  .  .  .  from  Gal- 
ilee. The  women  specially  referred 
to  are  doubtless  Mary  Magdalene  and 
Mary  the  mother  of  Joses  and  Salome. 
Compare  Matt.  27  :  61  and  Mark  15  : 
40,  47.  Followed  after  the  party 
bearing  the  body  of  Jesus  from  the 
cros.^  to  the  grave.  Beheld  the  sep- 
ulchre, and  how  the  body  was 
laid.  They  stayed  to  mark  the  spot 
of  his  burial,  so  that  they  might  visit 
it  and  anoint  the  body  after  the  Sab- 
bath. Matthew  says  they  were  "  sitting 
over  against  the  sepulchre,"  as  if  to 
watch  it. 

56.  Returned.  This  indicates  that 
they  did  not  long  remain  at  the  sepul- 
chre. The  Sabbath,  which  began  at 
Bunset  on  Friday  evening,  was  close  at 
hand.  The  preparation  of  the  spices 
and  ointment  must  yet  be  made,  if 
made  at  all  before  the  Sabbath.  It  is 
possible  that  they  bought  spices  on 
Friday  before  sunset  and  prepared 
them  after  sunset  on  Saturday.  But 
Mark  makes  the  more  exact  statement 
(ch.  16  :  1),  and  Luke,  being  somewhat 
indefinite,  does  not  contradict  it.  The 
latter  says  nothing  about  purchasing; 
neither  does  he  say  when  the  women 
prepared  their  spices,  but  throws  in  the 
fact  that  they  observed  the  Sabbath. 
Or  if  the  above  explanation  fails  to 
satisfy,  we  may  suppose  that  some  of 
the  women  provided  spices  late  Friday 
afternoon,  and  others,  after  consultation, 
not  being  satisfied,  bought  other  spices 
on  Saturday  night.  The  two  Marys 
very  likely  remained  too  long  at  the 
sepulchre  to  make  purchases  on  Friday, 
Mark  15  :  47. 

Matthew  (27  :  62-66)  records  the  seal- 
ing and  guarding  the  sepulchre.  The 
chief  priests  and  Pharisees  beseech  Pi- 
late to  make  the  sepulchre  secure.  He 
grants  their  request,  seals  the  stone,  and 
stations  a  watch. 

For  a  discussion  on  the  day  of  Christ's 
crucifixion,  see  Notes  on  Mark,  by  the 
author,  pp.  311-313. 


Bemarks. 

1.  The  delivering  of  Jesus  to  Pilate 
by  the  Jewish  rulers  was  of  itself  a 
satisfactory  evidence  that  the  Measiah 
had  already  come.  The  sceptre  had 
departed  from  Judah,  and  the  Law- 
giver from  between  his  feet,  ver.  1 ; 
Gen.  49  :  10. 

2.  The  righteous  need  not  think  it 
strange  if  tnev  are  falsely  and  mali- 
ciously charged,  ver.  2 ;  ch.  6  :  22 ;  Matt. 
5:11;  1  Pet.  4  :  12-14. 

3.  Like  Jesus,  we  should  have  the 
courage  to  witness  a  good  profession, 
ver.  3 ;  ch.  9  :  23 ;  1  Tim.  6  :  13. 

4.  Christ's  disciples  should  aim  to 
live  so  as  to  be,  as  he  himself  was, 
above  just  reproach,  ver.  4;  1  Pet. 
2:  15. 

5.  The  wicked  are  instrumental  in 
furthering  the  divine  purposes,  vers.  6- 
12;  Gen.  50  :  20;  Ps.  76  :  10;  Rom.  9  ; 
17. 

6.  "  They  are  wretched  who  seek  in 
Christ  naught  but  the  gratification  of 
sense."— Bengel.    Ver.  8. 

7.  Jesus  was  speechless  before  Herod. 
The  day  will  come  when  Herod  and  all 
who  neglect  the  time  of  their  visitation 
will  be  speechless  before  Jesus,  ver.  9 ; 
Matt.  22  :  12. 

8.  To  make  light  of  Christ  is  to  man- 
ifest the  enmity  of  the  heart  toward 
him,  ver.  11. 

9.  Jesus  was  mocked  and  treated  with 
the  greatest  indignity,  in  order  that  we 
might  be  raised  with  him  to  the  high- 
est glory,  vers.  11 ;  Phil.  2  :  9,  10;  Heb. 
2  :  10 ;  12  :  2 ;  Rev.  5  :  8-14. 

10.  Human  friendship  may  have  no 
higher  basis  than  fellowship  in  wicked- 
ness, ver.  12. 

11.  The  case  of  Pilate  illustrates  how 
unsafe  and  unbecoming  is  mere  expe- 
diency in  matters  of  morals  and  relig- 
ion, vers.  13-25. 

12.  Jesus  endured  cruel  scourging 
that  we  might  be  healed,  ver.  16;  Ps. 
129  :  3;  Isa.  60:  6;  53  :  5. 

13.  How  oft-en  is  Barabbas  preferred 
to  Jesus;  self,  the  world,  and  the  devil^ 


A.  D.  30. 


LUKE  XXIII. 


491 


to  the  Saviour !  vers.  18,  25 ;  Acts  3:14; 
7  :  51,  52. 

14.  How  many,  instead  of  following 
the  dictates  of  their  consciences,  yield 
to  popular  opinion  and  bring  ruin  upon 
themselves  and  others!  vers.  14,  22,  23- 
25. 

15.  How  fickle  are  they  who  make 
the  popular  current,  instead  of  truth, 
their  principle  of  action,  crying  out  at 
one  time,  Hosanna  to  the  Son  of  David ! 
and  at  another,  Crucify  him !  vers.  21, 
23 ;  ch.  19  :  38 ;  Mark  11:19;  Acts  14  : 
11,  19. 

16.  "  Popular  fury  grows  more  furious 
the  more  it  is  complimented." — Henry. 
Vers.  18,  23. 

17.  Many  who  are  actuated  by  con- 
science to  do  right  vacillate  between  it 
and  the  popular  will  to  their  own  de- 
struction, vers.  24,  25. 

18.  The  release  of  Barabbas  illus- 
trates the  plan  of  salvation.  The  guilty 
are  set  free,  the  innocent  suflFers,  vers. 
24,  25 ;  Rom.  3  :  26 ;  5  :  6-8. 

19.  We  must  follow  Christ,  bearing 
his  cross,  if  we  would  reign  with  him 
and  share  his  glory,  ver.  26;  ch.  8  : 
34-38;  Phil.  3:10,  11;  Heb,  13:13, 
14. 

20.  The  possession  of  a  tender,  sym- 
pathetic nature  that  weeps  over  the 
suflFerings  of  Christ  is  no  evidence  in 
itself  of  love  for,  and  faith  in,  him,  ver. 
27. 

21.  How  many  pass  the  present  in 
security,  without  any  apprehension  of 
future  misery  1  vers.  28,  29. 

22.  Present  prosperity  may  blind  us 
to  the  possibility  of  future  adversity, 
ver.  29. 

23.  Those  who  will  not  seek  refuge 
in  Christ  from  sin  will  in  vain  seek  it 
from  "  the  mountains  and  the  rocks  " 
when  the  great  day  of  his  wrath  shall 
come,  ver.  30;  Rev.  6  :  16,  17. 

24.  How  fearful  must  be  the  suflFer- 
ings of  those  whom  God  shall  judge  for 
their  sins  in  eternity  I  ver.  31 ;  Heb.  10  : 
29. 

25.  Jesus  was  reckoned  with  trans- 
gressors, so  that  we  might  be  reckoned 
innocent  for  his  sake,  vers.  32,  33 ;  ch. 
22  :  37  ;  Isa.  53  :  12. 

26.  Jesus  suffered  the  death  of  a 
slave,  in  order  that  he  might  give  us 
true  freedom,  ver.  33 ;  John  8  :  36 ;  Gal. 
5:  1. 

27.  Jesus  teaches  us,  both  by  precept 


and  example,  to  pray  for  our  enemies, 
ver.  34 ;  ch.  6  :  28 ;  Matt.  5  :  44. 

28.  In  Jesus  on  the  cross,  suspended 
between  heaven  and  the  earth,  we  be- 
hold a  mediator  between  God  and  man, 
ver.  33 ;  1  Tim.  2:5. 

29.  Jesus  was  stripped  of  his  gar- 
ments, pointing  to  the  spiritual  naked- 
ness of  the  race,  and  to  the  white  gar- 
ments he  has  purchased  to  cover  us, 
ver.  33 ;  Gen.  3  :  7,  10 ;  Phil.  3:9;  Rev. 
3  :  18. 

30.  Jesus  saved  not  himself,  so  that 
he  might  save  others,  vers.  35-39 ;  Rom. 
5  :  6;  1  Cor.  1.5  :  3 ;  2  Cor.  5  :  15;  1 
Thess.  5  :  10. 

31.  Adversity  is  not  a  proof  of  God's 
displeasure,  nor  is  a  want  of  success 
always  an  indication  of  final  failure, 
vers.  35,  36 ;  Job  4:i  :  10 ;  Ps.  3:2-4; 
42  :  10,  11. 

32.  All  classes,  Jews,  Gentiles,  priests, 
rulers,  people,  soldiers,  and  servants, 
were  turned  against  Jesus,  in  order 
that  he  might  be  a  Saviour  to  all,  vers. 
34-39;  Gal.  3  :  28;  1  John  2  :  1,  2. 

33.  The  most  painful  suflFerings  may 
harden,  rather  than  soften,  the  heart, 
ver.  39. 

34.  A  true  penitent  will  acknowledge 
the  justice  of  his  condemnation,  vers. 
40,  41. 

35.  Repentance  and  faith  are  insepar- 
able acts  of  the  mind,  ver.  42. 

36.  Salvation  is  possible  in  a  dying 
hour;  but  how  presumptuous  and 
dangerous  it  is  to  trifle  with  the  soul's 
aflFairs  up  to  that  time !  vers.  39,  43. 

37.  The  salvation  of  the  penitent 
robber  on  the  cross  wonderfully  illus- 
trates the  sovereignty  and  power  of 
divine  grace,  ver.  43. 

38.  'Those  who  are  united  to  Christ 
by  faith  can  never  be  separated  from 
him.  The  moment  they  are  "  absent 
from  the  body  "  they  are  "  present  with 
the  Lord,"  ver.  43 ;  2  Cor.  5  :  6,  8 ;  Phil. 
1  :  23. 

39.  The  genuineness  of  conversion  is 
not  to  be  suspected  because  it  takea 
place  suddenly,  ver.  43. 

40.  The  darkness  around  the  suflFering 
and  dying  Jesus  should  remind  us  of  the 
spiritual  darkness  of  our  world,  and  of 
Christ,  its  true  light,  vers.  44,  45 ;  John 
8  :  12. 

41.  Christ  in  his  death  paid  the  ran- 
som for  sinners,  made  a  full  atonement 
for  sin,  and  was  made  a  curse  for  ua^ 


f92 


LUKE  XXIV. 


A.  D.  30 


XXIV. 


Visit  of  the  disciples  to  the  sepulchre. 
NOW  'upon  the  first  day  of  the  week,  very 


'Mt.  28.  1,  2;  Mk. 
16. 1,2;  John  20 
1,2. 


ver.  46;  Gal.  3  :  13;  Heb.  9  :  6-15;  1 
Pet.  3  :  18. 

42.  Inasmuch  as  the  way  into  the 
holiest  of  all  has  been  opened  through 
the  rent  veil  of  the  Redeemer's  flesh, 
let  us  draw  near  to  God  boldly  and  in 
strong  faith,  ver.  45 ;  Heb.  4  :  16 ;  9  : 
12  ;  10  :  19-22. 

43.  In  the  death  of  Jesus  we  see  evi- 
dences of  his  divinity.  The  centurion 
saw  it.  How  much  more  should  we, 
with  our  greater  evidences !  ver.  47 ; 
Heb.  1  :  1-4. 

44.  In  Joseph  of  Arimathsea  we  be- 
hold a  man  of  wealth  devoting  his  prop- 
erty to  the  Lord,  vers.  50-53 ;  1  Kings 
18  :  13 ;  1  Tim.  6  :  17-19. 

45.  God  will  at  all  times  have  a  people 
in  the  world,  vers.  50-53 ;  Rom.  9  :  27  ; 
11:5. 

46.  Jesus  often  has  disciples  who  are 
but  little  known,  ver.  50 ;  1  Kings  19  : 
18. 

47.  Let  us  be  suitably  affected  with 
the  lifeless  body  of  Jesus  on  the  cross, 
and  accept  of  the  glorious  fruits  of  his 
death,  ver.  63;  2  Tim.  1  :  10;  1  Pet.  2  : 
24. 

48.  God,  who  so  wonderfully  guard- 
ed the  body  of  Jesus,  will  in  like  man- 
ner guard  the  dust  of  all  them  that 
sleep  in  Jesus,  vers.  50-53 ;  1  Thess.  4  : 
14. 

49.  The  Christian  should  not  fear  the 
grave,  since  Jesus  has  been  there  before 
him,  ver.  53 ;  1  Cor.  15  :  56,  57. 

50.  How  great  the  devotion  of  wo- 
men, both  at  the  cross  and  at  the  sep- 
ulchre, in  his  sufferings  and  death  as 
well  as  in  his  life !  vers.  49,  55,  56 ;  ch. 
16:  1. 

CHAPTER    XXIV. 

In  comparing  Luke's  account  of  the 
resurrection  with  those  of  the  other 
evangelists,  the  same  remarks  are  ap- 
propriate which  have  been  made  by  the 
author  on  the  parallel  passages  of  Mat- 
thew and  Mark  (Matt.  28  :  1 ;  Mark  16 : 
1 )  in  the  previous  volumes  of  this  series. 
The  differences  of  representation  in  the 
several  narratives,  growing  mainly  out 
of  different  selections  of  the  multitudi- 
nous facts  connected  with  the  marvellous 


event,  evince  the  independence  of  the 
writers;  and  taken  together  with  the 
self-consistency  and  simplicity  of  each, 
and  the  substantial  agreement  of  all, 
they  strengthen  our  confidence  in  these 
writers  as  truthful  reporters.  In  study- 
ing the  Gospels  side  by  .side  we  find  sev- 
eral passages  in  which  two  of  them 
would  seem  to  present  incompatible  ac- 
counts of  an  occurrence ;  these,  how- 
ever, become  all  plain  when  a  third 
gives  us  some  additional  feature  of  the 
scene  in  which  now  the  former  two  per- 
fectly harmonize.  If  here  we  had  the 
particular  testimony  of  all  the  actors 
in  the  exciting  events  of  the  finst  Lord's 
Day  morning,  we  have  reason  to  believe' 
that  almost  every  trace  of  discrepancy 
would  disappear.  But  the  following 
remarks  of  an  eminent  English  scholar 
well  deserve  consideration  :  "  The  ex- 
istence of  difiiculties  in  brief  records  of 
such  a  crisis  is  no  more  than  a  natural 
consequence  of  its  character.  The 
events  of  the  first  great  Easter  morn- 
ing were  evidently  so  rapid  in  their 
sequence  and  so  startling  in  their  les- 
sons that  a  complete  history  would 
have  been  impossible.  Even  in  ordi- 
nary circumstances  the  effects  produced 
by  the  same  outward  phenomena  and 
the  impressions  which  they  convey  to 
different  persons  in  moments  of  great 
excitement  are  so  various  that  we  are 
in  some  measure  prepared  for  apparent 
discrepancies  in  the  recital  of  the  facts 
which  accompanied  what  was  the  new 
birth  of  believers  no  less  than  of  the 
Saviour." — Westcott,  Introduction  to 
the  Study  of  the  Gospels,  p.  327.  Com- 
pare author's  Harmony,  ^  188-201. 

Verses  1-11  are  partly  parallel  to  the 
accounts  given  by  the  other  evangelists. 
The  rest  of  the  chapter  is  mostly  pecu- 
liar to  Luke,  he  alone  relating  our 
Lord's  conversation  with  the  two  dis- 
ciples on  their  way  to  Emmaus  (15  • 
35),  and  with  the  apostles  on  his  first 
appearance  among  them  (36-48),  and 
alone  completing  the  account  of  our 
Lord's  ascension,  50-53. 

1-11.  The  Women  Visiting  the 
Tomb  Leakn  from  Angels  that 
Jesus  has  Risen,  and  Cakry  the 
News  to  the  A  postles,  Matt.  28  • 


A,  D.  30. 


LUKE  XXIV. 


early  iu  the  morning,  they  came  unto  the  sepulchre, 
•bringing  the  spices  which  they  had  prepared,  and   'ch.  23.  66, 

2  certain  others  with  them.     And  they  found  the  stone 

3  rolled  away  from  the  sepulchre.    And  they  entered  in, 

4  and  found  not  the  body  of  the  Lord  Jesus.  *And  it 
came  to  pass,  as  they  were  much  perplexed  thereabout, 
°  behold,  two  men  stood  by  them  in  shining  garments. 

5  And  as  they  were  afraid,  and  bowed  down  their  faces 
to  the  earth,  they  said  unto  them,  Why  seek  ye  the 


'See  parallel,  Mt. 

28.  5-7  ;  Mk.  16. 

5-7. 
•Ge.  18.  2;  John 

20.  12;  Ac.  1.10. 


1-10;    Mark    16  :  1-11 ;     John    20  :  1- 
18. 

1.  Now,  more  exactly,  hut.  This  is 
in  close  continuation  of  what  we  read 
in  ch.  23  :  56,  that  after  preparing 
spices  (on  Friday  evening  before  the 
Sabbath  began)  they  had  rested  over 
the  Sabbath.  Very  early  in  the 
morning,  in  the  dim  twilight  it  would 
seem  from  a  comparison  of  Jolin  20  :  1 
and  Matt.  28  :  1,  although  it  is  very 
likely  that  the  visit  was  not  terminated 
until  it  was  fully  daylight,  possibly 
sunrise,  Mark  16  :  1.  They  came — 
i.  e.,  the  women  referred  to  (ch.  23  :  55) 
and  named,  Mark  16  :  1,  and  v.  10  be- 
low. Spices,  such  as  were  used  in 
preparing  the  dead  body  for  burial. 
They  seem  to  have  regarded  the  dispo- 
sition which  had  been  made  of  their 
Lord's  body  on  Friday  evening  (ch.  23  : 
32,  33 ;  John  19  :  38-40)  as  only  tem- 
porary. Were  they  not  indeed  "  slow 
of  heart  to  believe  "  what  he  himself 
bad  plainly  spoken  to  his  disciples, 
single  they  supposed  that  any  permanent 
arrangement  was  needed  for  his  burial  ? 
And  certain  others  with  them. 
A  careful  examination  of  the  best  manu- 
scripts renders  it  highly  probable  that 
these  words  are  added  by  a  later  hand, 
perhaps  from  ver.  10,  and  not  to  be  re- 
garded here  as  Luke's  writing. 

2.  The  stone,  which  served  as  a 
doer  to  the  sepulchre.  Matt.  27  :  60; 
Mark  15  :  46.  It  was  rolled  to  and  fro, 
and  closed  an  entrance  apparently  in 
the  side  of  the  rock-hewn  chamber  of 
death. 

3  And  they  entered  in,  not  Mary 
Magdalene,  who  is  said  (John  20  :  2)  to 
have  run  when  she  saw  the  stone  rolled 
away  to  tell  Peter  and  J^hn  that  their 
Lo?  i  had  been  taken  away  out  of  the 
tonb.  And  found  not  the  body. 
At  what  hour  the  Lord  of  life  had  as- 
•«ted  his  power  over  death  we  are  not 
43 


informed.  Perhaps  the  earthquake 
spoken  of  (ilatt.  28  :  2)  had  been  the 
thrill  of  nature  accompanying  his  burst- 
ing of  the  bonds  of  the  grave  and 
simultaneous  with  the  angel's  rolling 
away  the  great  stone.  He  needed  not 
that  this  should  be  done  for  him,  who 
now  came  and  went  at  pleasure,  "the 
doors  having  been  shut,"  John  20  :  19. 

4.  Two  men,  angels  in  the  form  of 
men.  Matt.  28  :  2-5 ;  Mark  16  :  5.  Or 
may  they  have  been  glorified  men,  like 
Moses  and  Elijah,  who  appeared  on  the 
mount  of  transfiguration,  and  according 
to  our  Saviour's  word  that  in  the  res- 
urrection "  they  shall  be  like  the  an- 
gels"? At  all  events,  the  latter  pas- 
sage, with  the  statement  here,  may 
fairly  afford  us  some  hint  of  the  appear- 
ance of  the  saint  in  glory.  In  shin> 
ing  garments,  strictly,  in  lightning 
garments,  which  gleamed  as  with  the 
brilliance  of  lightning.  As  to  the  num- 
ber of  the  angels,  Matthew,  having 
spoken  (28  :  26)  of  the  one  who  rolled 
away  the  stone,  continues  to  think  of 
him  as  the  speaker  in  what  follows ; 
Mark  had  apparently  received  the  ac- 
count in  that  tradition,  while  Luke  and 
John  inform  us  that  within  the  tomb, 
at  least,  there  were  two  that  appeared. 
At  a  crisis  which  so  intensely  interested 
heaven  it  may  be  innocent  to  imagine 
that  multitudes  again  of  "  the  heavenly 
host "  were  busy  about  the  scene  of  our 
Lord's  triumph,  and  taking  part,  some- 
times one  and  sometimes  another,  in 
the  intercourse  with  his  amazed  dis- 
ciples. 

5.  And  as  they  were  afraid,  and 
bowed  down  their  faces  to  the 
earth.  The  fear  grew  out  of  th(» 
strangeness  of  their  Saviour's  removal, 
together  with  the  unearthly  splendor 
of  the  angelic  visitants,  before  whom 
they  dropped  their  faces  in  reverence. 
Why  seek  ye  ?    Their  manner,  doabt. 


4d4 


LUKE  XXIV. 


A.  D.  30 


6  « living  among  the  dead?   He  is  not  here,  but  is  risen :   '  R^^-  h}^\ft  i« 
'remember  how  he  spake  unto  you  when  he  was  yet  '*^2i;  n.  23;  Mk 

7  in  Galilee,  "saying.  The  Son  of  man  must  be  deliv-  i.  3i;  9.31. 
ered  into  the  hands  of  sinful  men,  and  be  crucified,  '  *'*'•  *^-  ^*''^^- 
and  the  third  day  rise  again. 

8,  9    And  they  remembered  his  words,  "and  returned   »Mt. 28. 8: Mk  i« 
from  the  sepulchre,  and  told  all  these  things  unto  the 

10  eleven,  and  to  all  the  rest.     It  was  '•Mary  Magdalene,   *<''>•  ^-  2.  ^^ 
and  Joanna,  and  Mary  the  mother  of  James,  and  other 

women  that  were  with  them,  which  told  these  things 

11  unto  the  apostles.    "And  their  words  seemed  to  them 
as  idle  tales,  and  they  believed  them  not. 


•ver.  25;    Mt.  1 
11 ;  Ps.  126.  1. 


less,  and  their  words  to  ea.h  other, 
showed  the  ohject  of  their  coming. 
The  living,  equivalent  to  a  declara- 
tion that  Christ  had  revived  and  risen. 
Among  the  dead.  He  had  been  laid 
In  a  7iew  tomb  where  there  had  been  no 
"dead;"  but  this  particular  tomb  was 
thought  of  as  representing  "the  grave  " 
in  general,  the  home  of  the  dead. 

6.  Remember  how  he  spake 
vnto  you,  etc.  See  ch.  9  :  22 ;  18  :  31 
if.  The  angels  had  taken  better  account 
of  what  the  Saviour  had  said  to  them 
than  the  disciples  to  whom  he  spoke. 

7.  Son  of  man.  It  has  been  no- 
ticed as  an  interesting  fact  that  Jesus 
did  not  thus  designate  himself  after  his 
resurrection.  Compare  ver.  26.  Ste- 
phen alone  (Acts  7  :  56)  used  the  ex- 
pression once.  Must  be  delivered. 
The  necessity  lay  in  the  divine  plan  of 
human  redemption,  which  involved  the 
death  of  Christ.  Sinful  men,  mean- 
ing the  members  of  the  Sanhedrim, 
"  the  rulers  of  the  Jews."  Sinners  they 
were  of  singular  criminality,  although 
what  they  did  "  with  wicked  hands " 
was  in  pursuance  of  "  the  determinate 
counsel  and  foreknowledge  of  God," 
Acts  2  :  23. 

8.  And  they  remembered  his 
words.  They  doubtless  also  now  for 
the  first  time  understood  the  significance 
of  language  repeatedly  uttered  by 
Christ,  so  plain  to  us  that  we  can 
hardly  imagine  prejudices  and  prepos- 
sessions strong  enough  in  their  minds 
to  hinder  the  instant  apprehension  of 
his  meaning. 

9.  And  returned  from  the  sep- 
ulchre. This  they  appear  to  have 
done  with  trembling  haste  (Mark  16  : 
8),  but,  as  was  natural,  with  mingled 
emotions  of  great  fear  and  great  joy, 


Matt.  28  :  8.  And  told  all  these 
things  unto  the  eleven.  "The 
eleven  "  here  means  probably  the  "  dis- 
ciples;" at  least  we  may  conveniently 
imagine  that  Peter  and  John  had  gone 
to  the  tomb  upon  the  report  of  Mary 
Magdalene  (John  20 :  2  ff.)  just  as  these 
women  had  left  it,  and  had  not  yet  re- 
joined their  brethren.  Meanwhile,  Mary 
Magdalene,  who  remained  after  Petei 
and  John  left  the  sepulchre,  was  re- 
warded by  an  interview  with  the  risen 
Saviour  (John  20  :  14  fi".),  which  she 
had  hastened  to  report,  so  that  she 
overtook  the  other  women  here  men- 
tioned, or  came  so  soon  after  as  to  join 
her  communication  with  theirs.  See 
the  next  verse  here,  and  compare  Mark 
16:10;  John  28  :  18.  The  "  all  things  " 
would  thus  include  Mary's  account  of 
the  appearance  of  the  risen  Jesus  to 
herself.  And  to  all  the  rest,  an  in- 
teresting glimpse  of  the  indefinite  num- 
ber of  persons  in  Jerusalem  who  were 
interested  in  the  crucified  Nazarene. 
Of  them  probably  were  the  two  disci- 
ples mentioned  below,  ver.  13. 

10.  It  was  Mary  Magdalene,  etc. 
— viz.  that  "told  all  these  things."  On 
Joanna  compare  ch.  8  :  3.  Mary  the 
mother  of  James,  strictly,  "James' 
Mary,"  was  the  wife  of  one  Alpheus 
(compare  Mark  3  :  18),  who  seems  also 
to  have  been  called  Cleophas  or  Clopas, 
John  19  :  25.  There  should,  according 
to  the  now  approved  text,  be  a  greater 
pause  after  James,  and  then  we  should 
proceed,  leaving  out  the  which :  "  and 
the  other  women  with  them  said  these 
things  to  the  apostles."  It  would  ap- 
pear from  Matt.  28  :  9  f.  that  a  part  of 
the  women  who  had  been  with  these  to 
the  tomb  separated  from  them  in  return 
ing  and  met  the  Saviour  on  their  way. 


A.  D.  30. 


LUKE  XXIV. 


49fi 


12  'Then  arose  Peter,  and  ran  unto  the  sepulchre ;  and   *  JoUn  20.  »-7. 
stooping  down,  he  beheld  the  linen  clothes  laid  by 
themselves,  and  departed,  wondering  in  himself  at 

that  which  was  come  to  pass. 

Appearances  of  Jesus  to  his  disciples  after  his  resurrection. 

13  'And,  behold,  two  of  them  went  that  same  day  to  'Mk.  le.  12, 13. 
a  village  called  Emmaus,  which  was  from  Jerusalem 


11.  And  their  words,  including,  as 
we  have  seen,  the  report  of  Christ's 
being  alive  again.  And  they  be- 
lieved them  not.  The  difficulty 
\Tith  which  they  were  persuaded  of  this 
fundamental  fact  of  Christianity — our 
Lord's  resurrection — shows  us  the  more 
clearly  how  impossible  it  was  that  they 
could  be  deluded  when  at  last  the  great- 
est doubter  among  them  had  been  con- 
strained to  say,  "My  Lord  and  my 
God !" 

12.  Peter  Visits  the  Tomb,  Finds 
Jesus  gone,  and  Returns  Home. 
Recorded  only  by  Luke,  but  referred  to 
by  Paul  in  1  Cor.  15  :  5.  Then  arose 
Peter,  and  ran,  etc.  More  exactly, 
"Bui  Peter  (notwithstanding  the  gen- 
eral unbelief)  rising  up  ran,"  etc.  This 
statement  should,  in  consistency  with 
that  view  of  the  harmony  on  which  we 
have  gone  above  (see  particularly  note 
on  ver.  9),  have  come  in  earlier,  parallel 
to  John  20  :  6  flf.  It  was  probably  the 
appearance  of  its  being  out  of  place 
here  which  caused  its  omission  from 
some  of  the  early  manuscripts  and  ver- 
sions. Departed,  wondering  in 
himself.  Rather,  "departed  to  his 
home."  At  that  which  had  come 
to  pass,  not  yet  fully  convinced,  as 
would  seem,  that  our  Lord  had  arisen, 
yet  wondering  how  the  body  could  have 
been  removed  while  the  cloths  in  which 
it  had  been  wrapped  still  lay  in  the 
tomb. 

13-35.  Jesus  appears  to  Two  Dis- 
ciples ON  THEIR  Way  to  Emmaus 
and  Travels  with  them  thither. 
Recorded  only  by  Luke. 

13.  Two  of  them— i.  c,  of  "  the 
others"  (ver.  9),  not  apostles,  ver.  33. 
The  name  of  one  is  mentioned  (ver.  18) 
as  Cleopas;  the  other  is  entirely  un- 
known. Went,  "  were  journeying." 
Emmaus.  A  place  of  this  name,  and 
apparently  the  same  place,  is  men- 
tioned by  Josephus  (Jewish  Wars,  vii. 
6.  6)  as  then  existing,  but  it  has  not 


been  positively  identified  in  modern 
times.  Rev.  Dr.  H.  C.  Fish,  in  his 
JSible  Lands  Illustrated,  gives  reasons 
for  supposing  that  the  Emmaus  of  Luke 
was  about  Solomon's  Pools,  the  valley 
of  Etham,  modern  Urtas,  a  short  dis- 
tance south  of  Bethlehem.  "  In  leav- 
ing Bethlehem  (after  passing  through 
an  olive  orchard)  we  rode  most  of  the 
way  along  the  old  aqueduct  (bursting 
at  diflferent  places  with  life-giving  wa- 
ters) which  Solomon  built  for  carrying 
water  to  Jerusalem.  This  and  adjacent 
springs  made  all  the  country  excep- 
tionally fruitful.  .  .  .  Josephus  no  doubt 
alludes  to  these  pools  and  to  the  other 
improvements  which  formerly  existed 
in  their  neighborhood  in  saying :  '  There 
was  a  certain  place  about  fifty  furlongs 
distant  from  Jerusalem,  which  is  called 
Etham.  Very  pleasant  it  is  in  gardens, 
and  abounding  in  rivulets  of  water. 
Thither  did  he  (Solomon)  use  to  go  out 
in  the  morning,  sitting  on  high  in  his 
chariot.'  The  distance  of  these  pools 
from  Jerusalem  answers  very  well  to 
this  description,  and  this  spot  satisfies 
its  conditions.  ...  I  have  almost  no 
doubt  that  this  spot  is  the  lost  Emmaus 
of  Luke's  Gospel,  xxiv.  13-33.  The 
Arabs  have  given  to  the  place  the  name 
El-Hammour  (the  bath),  which  is  ex- 
actly the  word  Emmaus  in  Greek ;  and 
the  distance  from  Jerusalem  is  just 
about  that  spoken  of  by  Luke  as  trav- 
elled by  the  disciples  on  the  afternoon 
of  the  resurrection  day — '  threescore  fur- 
longs,' about  seven  miles.  The  disciples 
returned  to  Jerusalem  that  night,  and  the 
walk  out  and  back  could  easily  be  made 
in  a  few  hours.  Mr.  Meshullam,  a  Chris- 
tian Jew,  who  has  lived  here  over  thirty 
years,  believes  it  to  be  the  true  Emmaus. 
.  .  .  Dr.  Bonar  (Andrew  A.),  among  oth- 
ei's,  is  satisfied  that  this  is  the  Emmaus 
of  Josephus  and  the  Emmaus  of  Luke, 
to  which  the  two  disciples  were  retiring 
a  little  way  out  of  Jerusalem  when  Je- 
sus overtook  them.    Is  it  not  an  inter 


496 


LUKE  XXIV. 


A.  D.  80, 


14  about  threescore  furlongs.    And  'they  talked  together 

15  of  all  these  tilings  which  had  happened.  And  it  came 
to  pass,  that  while  they  communed  together  and  rea- 
soned, « Jesus  himself  drew  near,  and  went  with  them. 

16  But  ^  their  eyes  were  holden  that  they  should  not  know 
him. 

17  A  nd  he  said  unto  them,  What  manner  of  commu- 
nications are  these  that  ye  have  one  to  another,  as  ye 

18  walk,  'and  are  sad?  Ajid  the  one  of  them,  "whose 
name  was  Cleopas,  answering,  said  unto  him,  Art  thou 
only  a  stranger  in  Jerusalem,  and  hast  not  known  the 
things  which  are  come  to  pass  there  in  these  days  ? 

19  And  he  said  unto  them.  What  things?  And  they 
said  unto  him.  Concerning  Jesus  of  Nazareth,  'which 
was  a  prophet  ""mighty  in  deed  and  word  before  God 

20  and  all  the  people :  "and  how  the  chief  priests  and 
our  rulers  delivered  him  to  be  condemned  to  death, 

21  and  have  crucified  him.     But  we  trusted  "that  it  had 


'(,h.  6.  45;  Deu.  & 
7 ;  Mai.  3.  16  ;  ) 
Thea.  5.  11. 

«  ver.  36;  Mt.  18. 20, 
>>  ver.  31 ;  John  2*. 
14;  21.4. 


'John  16.22. 
k  John  19.  25. 


'ch.  7.  16;  Mt.  21. 

11;  Johns.  2;  4. 

19  ;  6.  14 ;  Ac.  2. 

22. 
n  Ac.  7.  22. 
»ch.  23.  1;  Ac.  13. 

27,  28. 
•ch.  1.  68;   2.  38; 

Ac.  1.  6. 


esting  thought  that  Jesus,  upon  his  sec- 
ond birth  (Ps.  2  :  7),  should  have  been 
going  to  Bethlehem,  where  he  was 
born?" — Bible  Lands  Illustrated,  pp. 
371-377. 

Threescore  furlongs,  or  stadia, 
something  less  than  seven  miles. 

14.  And  they  (on  their  part,  in 
slight  antithesis  to  Jesus  in  next  verse) 
talked  (were  conversing)  together, 
etc.  "  Out  of  the  abundance  of  the 
heart  the  mouth  speaketh." 

15.  They  communed  together 
(conversed,  as  in  jireceding  verse)  and 
reasoned  (argued  the  question),  Je- 
sus himself  (the  very  subject  of  their 
discussions)  drew  near  and  went 
(travelled,  or  made  the  journey)  Avith 
them. 

16.  Their  eyes  were  holden. 
They  were  so  affected  that  their  eyes 
did  not  perform  their  natural  function. 
The  release  from  this  impediment  is  in- 
timated in  ver.  31:  "their  eyes  were 
opened."  Know,  recognize.  Mark, 
indeed,  tells  us  (ch.  16  :  12)  that  he  ap- 
peared to  them  "in  another  form." 
Oh  how  changed  from  that  in  which 
they  had  seen  him  writhing  on  the 
cross  or  pale  in  death !  But  the  lan- 
guage here  plainly  implies  that  there 
was  a  preternatural  obstruction  in  them 
to  the  recognition  of  their  Lord. 

17.  What  manner  of  communi- 
cations, literally,  what  wonfo,  are 
these  that  ye  have  one  to  an- 
other, which  ye  exchange  with,  literal- 


ly, throw  hack  and  forth  to  each  other, 
as  ye  walk,  and  are  sad,  of  gloomy 
look.  The  throwing  words  back  and 
forth  is  but  a  description  of  their  "  rea- 
soning," aigunicnt,  or  friendly  dispute. 
The  preferal)le  text  ends  the  question 
with  Avalli,  and  adds.  And  they  stood 
still  with  sad,  faces,  surprised  and  per- 
haps aimoyed  at  the  interruption. 

18.  And  the  one  of  them,  proper- 
ly, and  one.  Cleopas,  not  the  same 
name  as  Cleophas,  in  the  Greek  Clopas 
(John  19  :  25),  nor  designating  the  same 
person.  Art  thou  only  a  stranger 
in  Jerusalem,  rather,  art  thou  alone 
a  stranger  in  Jerusalem,  tarrying  tran- 
siently, so  as  to  be  ignorant  of  what 
every  other  one  has  heard  all  about? 
The  "  alone "  must  be  understood  as 
applying  to  the  following  clause  also, 
and  knewest  not. 

19.  What  things?  Jesus  would 
draw  from  them  a  statement  of  the 
feeling  which  he  knew  perfectly  well, 
as  if  he  delighted  to  hear  it  from  their 
lips.  So  had  he  proceeded  with  Mary, 
John  20  :  15-17.  Who  was,  literally, 
became,  "turned  out,"  a  prophet 
mighty  in  deed  and  word,  per- 
forming miracles,  and  speaking  a» 
never  man  spake,  before  God  and 
all  the  people,  commending  himself 
as  such  a  prophet  to  the  judgment  of 
God  and  of  men. 

20.  Delivered  him,  namely,  to  the 
Roman  power.  And  crucified  him. 
What  they  caused  to  be  done  they  did. 


A.  D.  80. 


LUKE  XXIV 


497 


been  he  which  should  have  redeemed  Israel.     And 
p beside  all  this,  to-day  is  the  third  day  since  these 

22  things  were  done.  Yea,  and  "i certain  women  also  of 
our  company  made  us  astonished,  which  were  early 

23  at  the  sepulchre:  and  when  they  found  not  his 
body,  they  came,  saying,  that  they  had  also  seen  a 

24  vision  of  angels,  which  said  that  he  was  alive.  And 
'  certain  of  them  wh  ich  were  with  us  went  to  the  sep- 
ulchre, and  found  it  even  so  as  the  women  had  said : 
but  him  they  saw  n  3t, 

25  Then  he  said  unto  them,  O  fools,  and  'slow  of  heart 

26  to  believe  all  that  the  prophets  have  spoken:  'ought 
not  Christ  to  have  suffered  these  things,  and  to  enter 

27  into  his  glory?  "And  beginning  at  *  Moses  and  'all 
the  prophets,  he  expounded  unto  them  in  all  the 
Scriptures  the  things  concerning  himself. 

28  And  they  drew  nigh  unto  the  village,  whither  they 


P  ch.  9.  22. 
"lver.9, 10;  Mt.28. 

8;  Mk.    16.   10; 

John  20.  18. 
»ver.l2;Joliu20.3. 
•Mt.  8.  26. 
»vur.46;cli.22.37; 

Ac.  17.  3  ;  Heb. 

2.9,10;lPet.l.ll. 
•  ver.  45. 
«  Ge.  3. 15 ;  22.  18 

26.    4;    49.    10, 

Num.    21.    6-9- 

Deu.  18. 15,18,19. 
y  Ps.  16.  J,  10 ;  22.; 

132. 11;  Is.  7. 14; 

9.6,  7;  40. 10, 11; 

50. 6 ;  53  ;  Jer.  23. 

6,  6 ;  33.  14,  15  ; 

Eze.  34.  23  ;  37. 

25:Dan.  9.  24-26; 

Mic.    5.  2-4;    7. 

20 ;  Zee.  9.  9  ;  13. 

7;  Mai.  3.1-3;  4. 2. 


21.  But  we  trusted,  we,  however, 

we  on  our  part,  were  hoping.  That  it 
had  been  he  which  should,  that 
he  (emphatic)  was  the  one  who  was  to 
redeem  Israel,  in  that  mistaken 
sense  of  a  national  deliverance  and 
worldly  religious  exaltation  which  is 
indicated,  Matt.  20  :  20-28 ;  Acts  1  :  6. 
And  beside  all  this — *'.  e.,his  having 
been  delivered  up  and  crucified.  The 
third  day.  Not  as  though  they  were 
expecting  his  resurrection  on  that  day, 
but  that  so  long  a  time  had  passed 
without  any  relief  to  their  anxieties. 

22.  Yea,  and,  but  also,  as  if  this 
thought  again  had  awakened  some 
hope.  Certain  women,  the  company 
spoken  of  in  ver.  9,  before  Mary  Magda- 
lene had  come  in.  The  mark  between 
this  and  the  next  verse  should  be  no 
more  than  a  semicolon,  since  it  was  the 
word  which  the  women  brought  which 
"  astonished  "  them. 

23.  Which  said  that  he  was  alive, 
properly,  who  say  that  he  is  alive. 

24.  Certain  of  them  which  were 
with  us,  meaning,  probably,  Peter  (ver. 
12)  and  John,  John  20  :  3.  Even  so  as 
the  women  had  said,  namely,  that 
the  tomb  was  empty,  or  did  they  also 
see  the  vision  of  angels  and  not  mention 
it  among  the  many  marvels  of  that 
morning?  But  him  they  saw  not, 
as  they  perhaps  hoped  they  should, 
after  the  word  from  the  angels. 

25.  Then  he,  he  himself,  he  on  his 
part,  said.  Fools,  void  of  under- 
standing, intellectually  defici  >nt,  slow 


of  heart,  lacking  susceptibility  of  the 
spiritual  aflfections.  To  believe  all 
that  the  prophets  have  spoken, 

with  emphasis  on  "  all."  They  could 
easily  believe  what  had  been  predicted 
of  his  power  and  glory,  but  not  what  of 
his  humiliation,  sufferings,  and  death. 

26.  Ought  not  Christ,  the  Christ, 
to  have  suffered — i.  e.,  was  it  not 
necessary,  in  order  to  his  fulfilling  the 
prophecies  concerning  him.  These 
things,  which  he  has  suffered,  and 
which  now  fill  you  with  despair.  And 
to  enter  into  his  glory?  Were  not 
both  necessary,  the  former  as  well  as 
the  latter,  and  the  latter  in  consequence 
of  the  former?  Compare  1  Pet.  1:11: 
"  The  sufi'erings  of  Christ  and  the  glory 
that  should  follow."  "  To  enter  into 
his  glory  "  was  to  ascend  the  throne  of 
his  spiritual  and  heavenly  dominion, 
which  involved  the  idea  of  his  rising 
again  from  the  dead. 

27.  And  beginning  at  Moses,  etc. 
— that  is,  beginning  with  Moses,  and 
having  shown  how  his  writings  bore  on 
the  subject,  repeating  the  process  with 
the  prophets  in  succession.  In  all  the 
Scriptures,  including  the  Psalms  and 
other  poetical  books.  What  a  discourse 
must  that  have  been  from  such  a 
preacher,  at  such  a  time,  on  such  a 
textl  Who  would  not  wish  to  know 
precisely  what  the  passages  were  in  the 
various  Old  Testament  books  which 
the  Saviour  most  dwelt  upon  as  relating 
to  himself?    See  marginal  references. 

28.  And  he  made  as  though  he 


498 


LUKE  XXIV. 


A.  D.  80 


went:  and  'he  made  as  though  he  would  haTe  gone  ''^•,^^;  ^^'  ^•' 

29  further.     But  *they  constrained  him,  saying,  Abide  •  oe.  19.  8  •  Ac.  i^ 
with  us :  for  it  is  toward  evening,  and  the  day  is  far  15. 

spent.     And  he  went  in  to  tarry  with  them. 

30  And  it  came  to  pass,  as  he  sat  at  meat  with  them, 

••he  took  bread,  and  blessed  it,  and  brake,  and  gave  *^^^- 14. 19. 

31  to  them.     And  "their  eyes  were  opened,  and  they  •ver.  16. 

82  knew  him;  and  he  vanished  *  out  of  their  sight.    And  *^f\  *'r>;q'   ^'*' 

they  said  one  to  another,  *  Did  not  our  heart  burn  «ps°39.  3- Pro.  27. 

within  us,  while  he  talked  with  us  by  the  way,  and  » ;   jer.'  20.  9 ; 

while  he  opened  to  us  the  Scriptures  ?  ^^^-  *■  ^^• 


would  have  gone  farther,  acted  as 
if  he  were  going  further.  He  simply 
carried  on  the  part,  which  he  had  as- 
sumed, of  a  chance  fellow-traveller,  and 
would  go  on  unless  they  invited  him  to 
tarry,  which  he  doubtless  knew  they 
would.  God  acts  generally  with  his 
people  on  the  plan  that  his  benefits  are 
of  more  use  to  them  if  they  first  earnestly 
ask  for  them. 

29.  But  (properly,  and)  they  con- 
strained him,  etc.  The  copulative 
conjunction  implies  that  the  appearance 
of  his  being  about  to  go  further  natural- 
ly led  to  their  urging  him  to  remain 
with  them.  The  emphasis  is  on  abide 
with  us,  as  if  the  whole  were  thus  ex- 
pressed; and  they  urgently  said,  Re- 
main with  us.  It  is  not  indicated 
whether  one  or  both  of  them  lived 
there,  although  it  seems  probable  that 
this  was  the  case.  Toward  evening, 
to  be  understood  consistently  with  the 
statement  in  ver.  33.  The  day  is  far 
spent,  declines.  They  plied  him  with 
such  arguments  as  might  be  effectual 
with  a  wayworn  fellow-man ;  but  what 
really  moved  Christ,  we  may  be  assured, 
was  that  they  so  earnestly  desired  his 
company.  This  prevailed,  and  he 
went  in  to  tarry  {abide,  as  before) 
with  them. 

30.  As  he  sat  at  meat  with  them, 
literally,  reclined  with  them,  at  the 
beginning  of  the  meal.  He  took 
bread,  properly,  the  bread,  and 
blessed  it,  and  brake,  and  gave 
(was  giving)  to  them.  Our  Saviour 
seems  to  have  assumed  the  place  of 
housefather  with  them  as  he  had  been 
wont  to  do  with  his  disciples,  and  ac- 
cording to  a  Jewish  precept  which  said, 
"  When  they  eat  together,  they  are 
bound  to  give  thanks,"  he  gave  God 
praise  for  ELs  gifts.    That  we  are  not  to 


suppose  a  proper  "eucharist"  here  is 
probable  from  the  fact  that  the  giving 
of  thanks  seems  to  have  been  at  the 
time  of  reclining,  and  that  it  was  the 
bread  for  the  meal,  not  any  particular 
portion,  which  he  blessed. 

31.  And  their  eyes  were  opened, 
and  they  knew  him.  This  implies 
that  they  were  the  subjects  of  a  special 
divine  operation,  the  reverse  of  that  by 
which  their  eyes  "  were  holden  "  (ver. 
16) ;  but  as  even  our  Lord's  extraordinary 
actions  often  had  preparations  and  ac- 
companiments which  naturally  suited 
with  them,  so  here  the  singular  fact  of 
his  taking  the  mastership  of  the  table, 
perhaps  something  familiar  in  the  man- 
ner of  his  blessing  and  distributing  their 
food,  and  a  more  searching  scrutiny  of 
his  looks,  may  have  contributed  to  their 
recognition  of  the  Lord.  And  he 
vanished  out  of  their  sight.  The 
form  of  the  original  expression  favors 
the  opinion  that  he  disappeared  in  an 
extraordinary  manner,  as  he  seems  to 
have  entered  the  room  that  evening 
where  the  disciples  were  assembled, 
"  the  doors  having  been  shut,"  John 
20  :  19. 

32.  Did  not  our  heart  burn, 
literally,  was  not  our  heart  burning, 
etc.,  within  us  ?  This  was  the  experi- 
mental proof  and  confirmation  to  tnem 
that  it  was  Jesus  who  had  been  with 
them.  By  a  figure  natural  to  all  lan- 
guages, excitement,  activity,  tenderness 
of  the  feelings,  is  called  warmth.  When 
this  reaches  a  high  degree,  the  heart  is 
said  to  burn.  Compare  Ps.  39  :  3 ;  Jer. 
20  :  9.  And  while  he  opened.  Omit 
the  and  according  to  high  authority, 
the  opening  the  Scriptures  and  the 
talking  to  them  being  represented  as 
the  same  thing. 

33.  And  they  rose  up  the  same 


A.  D.  30. 


LUKE  XXIV. 


499 


33  And  they  rose  up  the  same  hour,  aud  returned  to 
Jerusalem,  and  found  the  eleven  gathered  .together, 

34  and  them  that  were  with  them,  saying,  The  Lord  is 

35  risen  indeed,  and  'hath  appeared  to  Simon.     And   'iCor.  15. 5. 
they  told  what  things  were  done  in  the  way,  and  how 

he  was  known  of  them  in  breaking  of  bread. 

36  K  And  as  they  thus  spake,  Jesus  himself  stood  in  the   '  ^k.    16.    14-I8 
midst  of  them,  and  saith  unto  them.  Peace  be  unto      j  Q^r.  15.  5.  ~ 

37  you.    But  they  were  terrified  and  affrighted,  and  sup- 

38  posed  that  they  had  seen  ''  a  spirit.    And  he  said  unto   ^^^- 12. 15. 
them,  Why  are  ye  troubled?  and  why  do  thoughts 

39  arise  in  your  hearts?    Behold  my  hands  and  my  feet, 


hour,  and  returned  to  Jerusalem. 

Impatient  to  share  their  happy  know- 
ledge with  their  brethren,  they  must 
probably  have  left  their  meal  unfin- 
ished, and  hastily  retraced  the  seven 
miles  that  they  might  find  the  eleven 
before  they  had  retired  for  the  night. 
Bengel  appositely  observes :  "  They  do 
not  now  fear  the  journey  in  the  night, 
from  which  they  had  before  dissuadecl 
their  unknown  companion."  And 
found  the  eleven  gathered  to- 
geth  er.  Christian  meetings,  prompted 
by  community  of  faith  and  sentiment, 
had  already  begun  ;  "  the  first  day  of 
the  week  "  was  already  turning  to  that 
blessed  character  and  use  in  which  it 
was  to  stand  to  the  end  of  the  world. 
Where  the  place  of  gathering  was  it  is 
vain  to  ask,  although  the  two  disciples 
seem  to  have  known  whither  to  direct 
their  steps. 

34.  Those  disciples  were  met  with  the 
very  message  which  they  had  hastened 
to  bring;  for  we  must  understand  the 
saying  and  wliat  follows  as  referring 
to  the  eleven.  The  Lord  is  risen 
indeed,  really  rose,  and  hath  ap- 
peared to  Simon,  and  appeared  to 
Simon.  The  form  of  expression  throws 
the  visions  of  Jesus  back  into  the  ear- 
lier part  of  the  day.  The  appearance 
to  Peter  is  probably  that  mentioned  by 
Paul,  Luke's  instructor  and  companion 
(1  Cor.  15  :  5),  and  had  taken  place 
subsequently  to  wiiat  is  related,  ver. 
12. 

35.  And  they,  the  two  disciples,  in 
their  turn,  told,  et^j.  In  breaking 
of  bread,  literally,  in  the  breaking  of 
the  loaf. 

36-49.  Jesus  Appears  in  the 
Midst  op  the  Apostles,  Instructs 
them,  and  gives  them  his  final 


Charge,  Mark  16  :  14;  John  20  :  19- 
25  ;  1  Cor.  15  :  5. 

36.  As  they  thus  spake,  while 
they  were  saying  these  things,  Jesus 
himself  stood  in  the  midst  of 
them.  Luke  appears  to  have  intended 
to  intimate  the  same  miraculous  sud- 
denness of  our  Saviour's  appearance 
which  John  (20  :  19)  expressly  declares 
in  speaking  of  the  same  event.  It  is 
not  said  that  he  came  into  the  midst, 
but  that  he  stood  in  the  midst  of  them. 
While  they  were  talking  about  him, 
there  he  was.  As  if  to  reassure  them 
by  the  familiar  tones  of  his  voice,  he 
utters  the  usual  salutation,  now  likely 
to  recall  his  farewell  blessing  (John  14  : 
27),  Peace  be  unto  you. 

37.  Terrified,  cowering.  The  very 
manner  of  his  appearance  filled  them 
with  awe,  which  for  the  moment  al- 
most swallowed  up  their  joy,  and  made 
them  recoil  from  his  presence.  Evi- 
dently much  unbelief  had  remained  in 
the  hearts  of  those  who  had  only  heard 
reports  of  his  having  risen.  His  being 
suddenly  found  with  them  while  they 
were  discussing  the  word  about  his 
having  just  been  seen  a  number  of 
miles  away,  at  the  first  blush  rather 
disconcerted  than  convinced  them. 
They  supposed  that  they  had 
seen  a  spirit,  rather,  that  they  then 
beheld  a  spirit.  They  evidently  shared 
the  popular  belief  in  ghosts.  Compare 
Matt.  14  :  26. 

38.  Why  do  thoughts  arise,  etc.? 
Thoughts  here  are  doubts  or  hesitations 
as  to  whether  it  was  really  Christ  or 
not. 

39.  Behold  my  hands  and  my 
feet.  Surely  those  cruel  marks  could 
leave  no  doubt  that  he  was  indeed  the 
one  who  hung  upon  the  cross  two  day* 


600 


LUKE  XXIV. 


A.  D.  80. 


that  it  is  I  myself:  •handle  me,  and  see ;  for  'a  spirit 

40  hath  not  flesh  and  bones,  as  ye  see  me  have.  And 
when  he  had  thus  spoken,  he  showed  them  his  hands 

41  and  his  feet.  And  while  they  yet  believed  not  'for 
joy,  and  wondered,  he  said  unto  them,  "Have  ye  here 

42  any  meat?    °  And  they  gave  him  a  piece  of  a  broiled 

43  fish,  and  of  an  honeycomb.  "  And  he  took  it,  and  did 
eat  before  them. 

14  And  he  said  unto  them,  p These  are  the  words  which 
I  spake  unto  you,  while  I  was  yet  with  you,  ithat  all 
things  must  be  fulfilled,  which  were  written  '  in  the 
law  of  Moses,  and  in  the  prophets,  and  in  the  psalms, 

45  concerning  me.    Then  '  opened  he  their  understand- 


'. John  20.  20,27. 
kl    Thes.    5.    28 
Heb.  12.  9. 

'  Ge.  45.  26. 
"John  21.6. 
•John  21. 9,  13. 
•  Ac.  10.  41. 


p  ver.  6. 

<  Ac.  3.  18. 

'  ver.  26  ;  Le.  16. 8 

5-16;  P8.2.22;  110; 

118.  22,23;  Hos. 

3.  5 ;  Hag.  2.  7. 
•  Ac.  16.  14. 


before.  A  look  would  be  enough  to 
show  that  this  was  he  himself.  But 
lest  they  should  still  imagine  that  he 
was  Jesus  only  in  a  spiritual  phantasm, 
his  condescending  kindness  goes  further 
and  calls  on  them  to  do  what  he  had 
not  allowed  to  Mary.  Handle  me, 
and  see,  get  the  evidence  which  you 
desire  of  my  substantial  reality.  For 
a  spirit  hath  not,  etc.  The  very 
idea  of  a  spectre  or  ghost  has  always 
been  that  it  was  merely  an  unreal  sem- 
blance of  flesh  and  blood,  too  ethereal 
to  affect  any  of  the  senses  except  sight. 

40.  As  he  had  already  called  on  them 
to  see  hands  and  feet  in  the  preceding 
verse,  this  verse  must  probably  import 
that,  as  he  did  afterward  to  Thomas,  he 
offered  his  scarred  membei's  for  particu- 
lar scrutiny,  by  handling  even,  to  con- 
quer their  incredulity. 

41.  And  while  they  yet  believed 
not  for  joy,  and  Avoudered.  Their 
state  seems  to  have  been  one  of  joyful 
amazement  at  the  ])re.sence  of  their 
Lord,  which  they  could  no  longer  ques- 
tion, while  yet  they  felt  that  it  was 
"  too  good  to  be  true,"  that  there  must 
be  some  unreality,  some  illusion,  in  it. 
To  remove  this  last  hesitation  Jesus 
lovingly  condescended  to  give  them  one 
more  practical  lesson  by  eating  with 
them.  Have  ye  here  any  meat? 
Properly,  anything  to  eat  f 

42.  And  they  gave  him  a  piece 
of  a  broiled  fish.  The  clause,  and 
of  an  honeycomb  is  wanting  in  the 
oldest  manuscripts,  and  is  omitted  in 
the  best  text.  This  was  proba})ly  the 
remnants  of  the  disciples'  frugal  even- 
ing meal. 

43.  And  he  took  it,  the  food,  and 
did  eat  before  them.    The  act  was 


well  suited  to  remove  the  last  remain- 
ing shade  of  doubt  that  this  was  sub- 
stantially their  risen  Lord,  and  seems 
to  have  had  the  intended  effect. 

44.  What  follows,  to  the  end  of  ver. 
49,  seems  to  have  been  a  part  of  this 
interview.  After  eating,  he  said  unto 
them.  These  are  the  words — i.e., 
in  these  events  you  have  the  fulfilment 
of  the  words.  While  I  was  yet  with 
you,  a  natural  yet  striking  and  pro- 
found note  of  the  difference  between  the 
ended  term  of  his  humiliation  and  the 
glorified  state  in  whose  vestibule  he 
now  stood.  Those  words  purported 
that  all  things  must  be  fulnlled, 
etc.  Law  ..  .prophets  .  ..psalms, 
in  accordance  with  the  customary  Jew- 
ish division  of  the  Old  Testament  into 
the  law  (Pentateuch),  the  prophet.^, 
meaning  what  are  now  generally  called 
the  prophets  (except  Daniel),  and  the 
historical  books  (except  Ruth)  as  far  as 
the  end  of  Second  Kings,  and  the  writ- 
ings, including  all  the  other  books  of  our 
canonical  Scriptures.    The  most  highly 

Erized  of  these  "  writings "  was  the 
ook  of  Psalms,  which  sometimes,  as 
here,  stood  for  them  all,  and  is  with 
great  propriety  named  now  because  it 
is  of  their  prophetical  and  typical  sig- 
nificance only  that  our  Saviour  now 
thinks.  This  is  proved  by  the  words 
which  were  written  .  .  .  co  ncern- 
ing  me. 

45.  Then  opened  he  their  un- 
derstanding. How?  Who  may  ex- 
plain the  divine  .skill  in  enlightening 
that  darkness  of  understandmg  and 
quickening  that  torpor  of  faith  (ver.  25  j 
which  had  liindered  their  rccejition  of 
the,  truth?  Did  he  patiently  explain 
away  their  prejudices  in  detai),  or  by  a 


A.  D.  30. 


LUKE  XXIV. 


601 


46  ing,  that  they  might  understand  the  Scriptures.  And 
said  unto  them,  '  Thus  it  is  written,  and  thus  it  be- 
hooved Christ  .to  suffer,  and  to   rise   from  the  dead 

47  the  third  day :  and  that  repentance  and  "  remission 
of  sins  should  be  preached  in  his  name  *  among  all 

48  nations,  ^beginning  at  Jerusalem.     And  *ye  are  wit- 

49  nesses  of  these  things.      "And,  behold,  I  send  the 
promise  of  my  Father  upon  you.    But  tarry  ye  in  the 
city  of  Jerusalem,  until  ye  be  endued  with  power  from   \^^-^  3'/ ac  1  \ 
on  high. 

Our  Lord's  ascension. 
60      And  he  led  them  out  '  as  far  as  to  Bethany,  and  he      1. 9",  12! 


•  ver.  26.  27 


•  Ac.  13.  38,  39. 

»Ge.  12.  3;  Is.  41 
6,  22;  Jer.31.34 
Ho?.  2.  23  ;  Mic 
4.  2:  Mk.  16.  I.") 

J  See  Mt.  10.  5,  6  ; 
Ac.  3.  26 ;  13.  46. 


sudden  flash  of  illustration  upon  some 
central  utterance  of  prophecy,  send 
clearness  and  persuasion  through  the 
system  of  their  thoughts? 

4g,  47.  Thus  it  is  written,  and 
thus^it  behooved  Christ  to  suffer, 
etc.  The  revised  text  requires  us  to 
read  :  Thus  it  is  written  that  the  Christ 
should  suffer,  and  rise,  etc.,  and  that  re- 
pentance and  remission,  etc.  Repent- 
ance, a  change  of  mind,  of  views,  feel- 
ings, purposes,  in  regard  to  God's  claims 
and  invitations  in  Christ  such  as  to  fit 
men  who  are  sinners  for  membership  in 
the  kingdom  of  God.  See  notes  on  Matt. 
3  :  2-6.  Remission,  forgiveness, 
release  from  the  penalty  of  sins.  Be 
preached,  be  proclaimed,  publicly  an- 
nounced as  obtainable.  In  his  name. 
Strictly,  upon  his  name,  on  the  ground 
of  his  agency  in  making  forgiveness  pos- 
sible, and  of  his  authority  as  the  Medi- 
ator of  the  new  covenant.  Beginning 
at  (or  from)  Jerusalem,  as  Christ 
himself  had  done  (John  2  :  13  ff.),  and 
as  was  intrinsically  right  in  the  econ- 
omy of  redemption.  Acts  13  :  46;  Rom. 
1  :  16  ;  2:9.  And  ye  are  witnesses 
of  these  things.  "These  things" 
must  naturally  include  all  which  has 
just  been  named  as  written  concerning 
the  Christ;  the  fulfilment  of  all  this 
they  are  to  testify,  but  especially,  as 
the  subsequent  history  shows,  the  great 
central  fact  about  which  all  the  rest 
cluster — the  resurrection  of  Jesus  from 
the  dead.  See  Acts  1  :  8,  22;  2  :  32; 
3  :  15 ;  5  :  32,  etc.  To  bear  witness  of 
these  things  was  thus  the  characteristic 
function  of  the  apostles,  and  is  the 
duty  of  all  Christians  so  far  as  they 
were  re}  resented  by  those  disciples. 


49.  The  promise,  what  was  prom- 
ised, of  my  Father — i.  e.  the  marvel- 
lous influence  of  the  Holy  Spirit.  Com- 
pare Acts  1  :  4 :  2  :  1-4,  33 ;  Joel  4  :  1 
ff. ;  also  20 ;  44  :  1  ff. ;  Ezek.  36  :  27 ; 
39  :  29.  Special  emphasis  rests  on  the 
I  in  this  sentence — /  the  risen  One. 
Tarry  ye.  Literally,  sit  ye,  not  mere- 
ly "stay,"  but  "keep  still,"  "make  no 
attempt  at  the  work."  In  Jerusalem, 
that  they  may  be  ready  for  the  bestow- 
ment  of  the  Holy  Spirit,  which  would 
take  place  here.  That  this  direction 
was  not  incompatible  with  their  going 
into  Galilee  at  Christ's  command  (Matt. 
28  :  10,  16)  is  evident  from  ver.  50  of 
this  chapter.  Until  ye  be  endued. 
The  last  word  means  be  clothed,  "  have 
put  on,"  a  common  figure  to  represent 

being  put  in  possession  of."  Compare 
Rom.  13  :  14 ;  Gal.  3  :  27 ;  Eph.  4  :  24 ; 
Col.  3  :  12.  With  power.  This  means 
not  directly  the  Holy  Spirit,  but  the 
moral  power — clearness  of  view,  confi- 
dence, skill,  earnestness — which  would 
result  from  his  operation.  Compare  ch. 
1  :  35.  From  on  high,  the  heavenly 
height  to  which  Christ  will  have  gone, 
Acts  2  :  33 ;  Eph.  4  :  8. 

50-53.  The  Ascension,  Mark  16  : 
19,  20;  Acts  1  :  9-12.  Luke  here  and 
in  the  Acts  relates  fully  what  Mark  re- 
cords briefly. 

50.  Luke  takes  no  account  of  the 
forty  days  through  which,  as  he  him- 
self shows  (Acts  1  :  3),  the  risen  Jesua 
used  to  meet  his  disciples  and  speak  to 
them  of  the  kingdom  of  God.  And 
he  led  them  out  (of  the  city)  as  far 
as  to  Bethany,  not  merely,  therefore, 
as  would  seem,  to  the  summit  of  the 
ridge  of  Olivet,  but  down  somewhat  oa 


602 


LUKE  XXIV. 


A.  D.  30 


51  lifted  up  his  hands,  and  blessed  them.    "And  it  came 
to  pass,  while  he  blessed  them,  he  was  parted  from 

52  them  and  carried  up  into  heaven.     *And  they  wor- 
shipped him,  and  returned  to  Jerusalem  with  great 

53  joy.     And  were  continually  '  in  the  temple,  praising 
and  blessing  God.     'Amen. 


«2Ki.  2.  11;  John 
20. 17 ;  Eph.  4. 8 
Heb.  1.  3. 

«Mt.  28.  9,  17. 

•  Ac.  2.  46,  47  i  6 

42. 
»Mt.  6.  13. 


the  eastern  slope.  And  he  lifted  up 
his  hands,  etc.  Compare  Lev.  9  :  22: 
"  And  Aaron  lifted  up  his  hands  toward 
the  people  and  blessed  them."  The 
"  liftmg  up  the  hands  toward  "  in  the 
case  of  a  company  was,  like  the  laying 
on  of  hands  where  one  person  was  in- 
tended, a  sign  of  the  direction  of  the 
pious  wish  which  was  expressed.  The 
"  blessing "  was  of  the  nature  of  a 
prayer  for  their  welfare. 

51.  While  he  blessed  them,  even 
in  the  midst  of  his  prayer  for  them, 
he  was  parted,  better,  actively  he 
par-ted,  from  them,  and,  apparently 
by  a  subsequent  movement,  after  he 
was  separated  a  short  distance  from 
them,  was  carried  up  into  heaven. 

52.  And  they,  now  left  alone  by 
their  Lord,  worshipped  him.  Either 
they  bowed  down  and  offered  prayer 
and  praise  to  him  before  he  had  disap- 
peared from  view,  or,  more  probably, 
after  he  had  ceased  to  be  visible,  they 
paid  to  the  ascended  Saviour  the  first 
act  of  worship  in  that  series  which 
should  be  continued  thenceforth  on 
earth  and  in  heaven  for  ever  and  ever. 
With  great  joy.  Their  sense  of  per- 
sonal loss  was  swallowed  up  in  the  over- 
whelming conviction  of  the  blessedness 
and  glory  of  their  Lord.  This  involved 
also  the  guarantee  of  their  own  par- 
ticipation in  the  same  glory,  John  14 : 3, 
19.  They  might  now  experience  the 
truth  of  what  he  had  recently  so 
strangely  spoken :  "  If  ye  loved  me  ye 
would  rejoice  because  I  said  unto  you, 
I  go  to  my  Father,"  John  14  :  28. 

53.  And  were  continually  in  the 
temple.  They  did  not  think  of  them- 
selves yet,  nor  even  for  some  time  after 
the  day  of  Pentecost,  as  other  than  Jews, 
peculiarly  favored,  indeed,  and  already 
belonging  to  that  kingdom  of  the  Mes- 
siah into  which  they  still  hoped  that 
their  whole  nation  would  be  brought. 
Continually — i.  e.,  as  an  old  com- 
mentator remarked,  "  at  all  the  seasons 
of  assembly  when  it  was  allowed  them 
to  be  there."  Perfectly  consistent,  there- 


fore, with  Acts  1  :  13,  and  not  implying 
that  Acts  2  :  44,  or  even  2  : 1,  must  refer 
to  the  temple.  The  best  text  omits 
praising  and. 

Bemabks 

1.  The  Christian  observance  of  Sun- 
day was  well  begun  by  an  early  rimng 
of  the  loving  women  whose  hearts  were 
intent  on  service  to  Christ,  ver.  1. 

2.  The  most  formidable  obstacles 
which  oppose  the  fulfilment  of  God'n 
plans  vanish  as  if  of  their  own  accord 
when  his  time  arrives,  ver.  1.  Compare 
Matt.  27  :  60,  66 ;  Mark  16  :  2,  3. 

3.  The  absence  of  Christ's  body  from 
the  tomb,  at  which  they  were  now  so 
much  surprised  and  grieved,  was  after- 
ward seen  to  be  essential  to  the  very 
foundation  of  Christian  hope,  the  very 
soul  of  the  gospel  message,  ver.  3. 
Compare  Acts  2  :  24,  32  ff. 

4.  What  the  believer  looks  upon  as  a 
great  disappointment  and  loss,  even  the 
withdrawal  of  his  Saviour,  often  prove.t 
the  very  means  of  a  more  happy  ful- 
filment of  his  desires,  vers.  2,  3.  Com- 
pare John  20  :  2,  13,  16. 

5.  From  the  glorious  appearance  of 
angels  whenever  we  are  allowed  a 
glimpse  of  them  in  Scripture,  we  may 
form  some  idea  of  the  futare  splendor 
of  the  saint  after  hearing  the  Saviour 
say  that  "  in  the  resurrection  they  are 
as  (Luke,  equal  to)  the  angels  of  God  in 
heaven  "  ver.  4.  Compare  Matt.  22  : 
30 ;  Luke  20  :  36. 

6.  Many,  while  hanging  over  the 
cofiin  or  lingering  about  the  tomb,  think 
of  their  deceased  friends,  even  Chris- 
tians, as  among  the  dead,  when  really 
those  friends  are  not  there,  but  are  now 
for  the  first  time  truly  alive,  ver.  5. 
Compare  Rev.  7  :  15 ;  21  :  4. 

7.  From  how  many  mistakes  would 
Christ's  disciples  be" kept  if  they  re- 
membered words  spoken  by  him  pre- 
cisely suited  to  their  case !  vers.  6,  7. 

8.  When  we  consider  the  failure  of 
these  disciples  to  receive  the  testimony 


A.D.30. 


LUKE  XXIV. 


603 


of  angels  in  regard  to  a  fact  of  which 
they  now  remembered  their  Lord  had 
plainly  spoken  to  them,  we  may  well 
suspect  ourselves,  and  may  be  patient 
with  the  prejudices  which  keep  even 
good  men  from  believing  the  manifest 
truth  of  God,  ver.  11. 

9.  The  same  lesson  is  powerfully  con- 
firmed when  we  see  that  even  Peter, 
with  the  added  testimony  of  his  own 
eyes,  was  not  yet  raised  above  perplex- 
ity and  doubt,  ver.  12. 

10.  Those  who  carry  thoughts  of  Je- 
sus with  them  on  their  journeys  may 
find  him  near  to  them  even  there.  The 
open  field  may  become  the  scene  of 
sweetest  and  most  profitable  communion 
with  heaven,  vers.  13, 14,  15.  Compare 
Gen.  28  :  10-17. 

11.  It  well  becomes  the  disciples  of 
Christ,  when  they  are  together,  to  talk 
of  his  death  and  resurrection ;  thus 
they  may  improve  one  another's  know- 
ledge, refresh  one  another's  memory,  and 
Btir  up  one  another's  devout  afiiections, 
ver.  14. 

12.  Jesus  is  sure  to  be  near  those  who 
are  earnestly  concerned  about  his  in- 
terests. In  the  dark  times  of  the  New 
as  of  the  Old  Testament,  the  Lord 
hearkens  and  hears  the  saints  that 
speak  often  one  to  another,  ver.  15. 
Compare  Mai.  3  :  16. 

13.  The  disciple  may  often  have  the 
Saviour  nearest  to  his  side  when  he 
does  not  recognize  the  divine  presence, 
but  most  laments  his  separation  from 
the  Lord,  ver.  16. 

14.  God  is  wont  to  draw  out  from 
the  needy  soul  a  statement  of  its  trou- 
bles and  its  wants,  in  order  to  prepare  it 
more  distinctly  for  the  supply  which  he 
is  ready  to  bestow,  vers.  17-19 ;  Ezek. 
36  :  37. 

15.  That  the  whole  population  of  a 
large  and  crowded  city  were  occupied 
for  days  with  the  fate  of  our  Lord,  a 
l)roof  to  us  of  the  trustworthiness  of 
the  accounts  which  come  to  us  unre- 
futed  out  of  that  ordeal,  vers.  17,  18. 

16.  Priests  and  rulei's,  who  ought  to 
represent  God  on  the  earth,  have  not 
unfrec[uently  been  the  most  mischievous 
enemies  of  him  and  his  cause,  not  least 
so  when  they  were  professedly  most  de- 
voted to  his  service,  ver.  20. 

17.  Hope  in  God,  when  most  sorely 
disappointed,  is  sometimes  most  near  to 
being  fulfilled,  ver.  21. 


18.  To  believe  all  which  is  revealed 
in  Scripture  is  essential  to  our  proper 
edification,  ver.  25. 

19.  Suffering,  glory,  toil,  rest,  humil- 
iation, exaltation,  the  cross,  the  crown, — 
this,  which  was  the  necessary  order  for 
the  Eedeemer,  is  so  also,  on  different 
grounds,  for  kis  redeemed,  ver.  26.  Com- 
pare Phil.  2:5-9;  Rom.  8  :  17 ;  Rev. 
3  :  21. 

20.  How  full  is  the  whole  Scripture 
of  light  and  comfort  if  only  we  have  a 
present  Christ  to  interpret  its  pages 
for  us  I  ver.  27. 

21.  Jesus  is  easily  prevailed  upon  to 
grant  blessings  which  the  outward 
course  of  his  providence  would  not  lead 
us  to  expect,  vers.  28,  29. 

22.  We  may  reason  with  our  Saviour 
in  prayer,  and  ply  him  with  arguments 
which  would  naturally  move  a  wise, 
good,  kind  man,  ver.  29.  Compare  Gen. 
18  :  23  ff. 

23.  "Constraining"  importunity  in 
prayer  secures  the  Saviour's  abiding 
presence,  ver.  29.     Compare  Luke  18 

1  ff. 

24.  How  blessed  the  privilege  of 
having  Christ  with  us  at  the  table,  to 
converse  there  of  Christ  and  with 
Christ,  and  so  turn  an  ordinary  meal 
into  a  Lord's  Supper!  ver.  30.  Compare 
Rev.  3  :  20. 

25.  How  transient  in  this  world  of 
temptation,  toil,  and  change  are  apt  to 
be  those  glimpses  of  God  which  we 
gain  at  some  f;ivored  moments  of  life ! 
Then  our  eyes  are  opened,  Christ  is 
with  us,  eternity  is  near,  we  see  what  is 
invisible,  and  glory  from  on  high  gilds 
everything;  the  next  moment  it  is 
nothing  but  dull  earth  around,  with 
haply  a  sweet  and  heart-warming 
memory,  in  the  strength  of  which  we 
go  many  days,  vers.  30-32. 

26.  A  spiritual  and  practical  unfold- 
ing of  the  Scriptures  is  the  Lord's  way 
of  making  the  hearts  of  Christians  to 
burn  with  holy  interest  in  his  cause, 
ver.  32.     Compare  Jer.  25  :  29. 

27.  Intercourse  with  Christ  awakens 
the  desire  to  make  him  known  to  others, 
especially  to  mourning  disciples  vers. 
33,  35. 

28.  Those  who  carry  glad  news  con- 
cerning Christ  are  sometimes  strength- 
ened and  enriched  by  the  testimony 
of  others ;  he  that  watereth  shall  be 
watered,  ver.  34.    Compare  Prov.  11 :  25 


504 


LUKE  XXIV. 


A.  D.  30. 


29.  The  Saviour  commonly  manifests 
himself  and  speaks  peace  to  his  dis- 
ciples when  they  are  gathered  together, 
thinking  of  him,  speaking  of  him, 
filled  with  desire  to  see  him,  ver.  36. 
Compare  Matt.  18  :  20. 

30.  When  Christ  comes  to  us,  his 
ways  are  sometimes  so  unexpected  and 
strange  that  we  fail  to  recognize  him 
and  recoil  from  his  presence,  ver.  37. 

31.  Let  us  lay  to  heart  anew  the  con- 
descension and  patience  of  our  Saviour, 
not  that  we  may  provoke  his  kindness, 
but  lest  we  despair  on  account  of  our 
i»wn  stupidity,  vers.  38-43. 

32.  The  agreement  of  prophecy  and 
fact  in  the  circumstances  of  Christ's 
death  and  resurrection  is  one  of  our 
strong  grounds  of  confidence  in  the 
religion  of  the  gospel,  ver.  44. 

33.  Sometimes  the  Scriptures  need  to 
be  expounded,  sometimes  the  mind 
needs  to  be  opened  by  the  Spirit  of 
God,  in  order  to  a  profitable  under- 
standing of  the  word  of  God,  ver.  45. 
Compare  ver.  27 ;  Acts  16  :  14. 

34.  "  Thus  it  is  written  "  ought  to 
bring  an  end  to  all  doubt,  the  cordial 
obedience  of  all  the  powers  of  the  soul, 
ver.  46. 

35.  Repentance,  the  turning  of  the 


mind  from  sin,  with  desire  and  purpose 
to  live  unto  God,  and  the  remission  of 
sins,  are  inseparably  connected  in  the 
plan  of  salvation.  Neither  can  be  with- 
out the  other,  ver.  47. 

36.  How  much  has  yet  to  be  done,  in 
which  all  that  love  Jesus  should  be 
heartily  and  constantly  engaged,  before 
repentance  and  the  remission  of  sins 
shall  have  been  proclaimed  among  all 
the  nations  I  ver.  47.  Compare  Matt. 
28  :  19,  20. 

37.  Meanwhile,  it  is  for  all  his  dis- 
ciples to  remember  that  they  are  wit- 
nesses, and  to  testify,  as  they  have 
power  and  opportunity,  to  the  facta 
concerning  Christ,  ver.  48.  Compare 
Mark  5  :  19;  Acts  2  :  32;  22  :  15;  1 
Pet.  5:1. 

38.  In  entering  upon  each  stage  of 
our  great  work  we  need  to  be  clothed 
with  power  from  on  high,  which, 
happily,  we  need  not  "tarry"  for  now 
if  only  we  supremely  desire  the  bless- 
ing, ver.  49. 

39.  Christ's  last  words  to  his  disciples 
were  a  blessing,  which,  being  unfin- 
ished as  he  rose,  still  streams  down  in 
cheering,  strengthening  influence  on 
the  faitufnl  who  are  left  behind,  Ten. 
60,  51. 


INDEX. 


PAGE 

Abia,  course  of. 23 

Abilene 82 

Abraham's  bosom 374 

Alabaster  box 177 

Alms 297 

Andrew 146 

Angel 27 

Angels,  song  of,  61 ;  at  the  sepul- 
chre    493 

Anna,  70 ;  devotion  of,  70 ;  thanks- 
giving of. 71 

Annas 82 

Apostles,  144 ;  their  selection,  144 ; 
necessary  qualifications  of,  144 ; 
mission  of  the,  209 ;  four  cata- 
logues of,  144,  145 ;  the  conten- 
tion of,  228,  451 ;  Jesus  appears 
to  them  after  his  resurrection....  499 

Arimathea..... 488 

Ascension 501,  502 

Asher 60 

Authority  of  Jesus  questioned 426 

Avarice  among  Jewish  people 370 

Babes 248 

Baptism,  84 ;    of  repentance,  84 ; 

of  Jesus,  92;  in  suffering 302 

Baptist 175 

Baptizing  in  water   and    in    the 

Spirit,  89;    in  the  Holy  Spirit 

and  fire 89,  90 

Barabbas 474 

Bartholomew 146 

Baskets 216 

Beam 158 

Beatitudes  and  woes 150-153 

Beelzebub 269 

Bethany 419 

Bethlehem 56 

Bethphage 419 

Bethsaida 214,  244 

Bier 158 

Blasphemy,  288,  289 ;   against  the 

Holy  Spirit 289 

Blessed 150 

Blind  man  healed  at  Jericho... 409-411 

Bloody  sweat 461 

Bottles,  new  and  old 136 

Burial  of  Jesus 488-490 

Bush 4.36 

Butaiha 216 


FAGB 

Caesar 432 

Csesar  Augustus,  54;  Tiberius 81 

Calvary 479 

Camel  passing  through  a  needle's 

eye 407 

Candlestick 192 

Caiaphas 82 

Capernaum,  111,  112;  Jesus  teaches 

at,  112;  exalted  to  heaven 244 

Centurion 164 

Chief  priests 219 

Chief  rooms 330 

Children 365 

Chorazin.  244 

Christ,  time  of  his  coming,  60; 
personal  appearance  of,  104 ; 
Christ  and  Simeon,  66 ;  Christ, 
John  the  Baptist,  and  the  peo- 
ple, 88-90;  Christ's  miracles, 
113;  Christ  and  demons,  113- 
117  ;  Christ  forgiving  sins,  129 ; 
mother  and  brethren  of,  193, 
194;  Christ  the  son  of  David, 
218,  438 ;  desire  of  all  nations, 
250 ;  caiTsing  divisions,  302,  303 ; 
triumphal  entry  into  Jerusa- 
lem, 418  ;  weeping  over  Jerusa- 
lem, 422 ;  Christ  suffering  ac- 
cording to  Scripture,  497,  501 ; 

Chuza 185 

Circumcision,  45;  of  Jesus 63,  64 

Coats 210 

Cock-crowing 459 

Commandments,  keeping  the 406 

Conscious  state  after  death 380 

Cross-bearing 337,  338 

Crucifixion 480 

Cyrenius 55 

Daughters 204 

Daughters  of  Jerusalem 478 

Daughter 204 

David,  city  of. 60 

Day's  journey 75 

Dead  burying  their  dead 235 

Death  of  Jesus 486,  487 

Debtors 365 

Demoniacal  possessions 113,  114 

Demoniac,  a  dumb 267,  268 

Devil 99 

Dinner,  276;  bathing  before 277 


506 


INDEX. 


PAGE 

Discipleship,  requirements  of..234,  236 

Divorce,  law  of. 371 

Doctors 127 

Dust,  shaking  of  from  feet 211 

Dropsy 328 

Bating  and  drinking 175 

Elders 165 

Elijah 29 

Elisha 109 

Elisabeth 23,  38,  89 

Emmaus 495 

Everlasting  habitations 367,  368 

False  Christs 392 

Fan 90 

Farthing 287 

Fasts 134 

Fasting 135,  403 

Fatted  calf 356 

Feeding   of    the   five    thousand, 

miracle  of. 217 

Fig-tree,  parable  of. 311 

Finger-ring 356 

Fire,  commanding  it  from  heaven.  233 

Fishes,  miraculous  draught  of. 120 

Forgiving  others 383 

Foundation,  sandv  and  rocky..l60,  161 
Friend  at  midnight 265,  266 

Gabriel 27,  30,  31 

Gadarenes,  country  of. 196 

Galilee,  33;  Sea  of 120,  121 

Galileans,  slaughter  of. 307 

Gennesaret,  Lake  of. 120,  121 

Gersa 197 

Gethsemane 460 

Gifts 442 

God,  finger  of. 270 

Golden  Rule 155 

Good  Samaritan 252,  255,  256 

Great  supper,  parable  of. 333-335 

Hades ; 244,  245,  375 

Heart  and  its  treasure 298 

Hell 244 

Herod,   22;    Herod  Antipas,  82, 

Jesus  before 473 

Herodias 91 

Housetops 287,  394 

Husks 352 

Hypocrite 159 

Hundredfold 187 

Importunate  widow,  parable  of, 

398-401 

Incense,  25;  altar  of 25 

Infants,  404;  brought  to  Jesus 404 

Infirm  woman,  healing  of. 313,  314 

Inn 254 


PAGE 

Innkeepers 255 

Intermediate  state  and  place  of 

departed  spirits 380,  381 

Isaiah 84 

Israel 166 

Jairus 202 

James  and  John 123 

James 146 

Jericho,  252 ;  the  road  from  Jeru- 
salem to 252,  253 

Jerusalem,  64,  74 ;  Jesus  journey- 
ing   toward,    319 ;     destruction 

of. 446,  447 

Jesus,  36;  birth  of  foretold,  33; 
his  reign,  37  ;  his  birth,  56,  57 ; 
time  of,  59;  childhood  of,  71; 
true  idea  of  his  childhood,  72; 
at  twelve  years  of  age,  73 ; 
among  doctors,  76;  increasing 
in  wisdom  and  stature,  78,  79; 
baptized,  92;  place  of  baptism, 
92 ;  why  baptized,  93 ;  his  age, 
94 ;  genealogy  of,  94-97  ;  tempta- 
tion of,  98-100;  discourse  and 
rejected  at  Nazareth,  105-110; 
first  preaching  tour  throughout 
Galilee,  117;  sermon  on  the 
plain,  149-161;  anointing  by  a 
penitent  woman,  and  washing 
his  feet,  176-180 ;  second  tour  of 
Galilee,  184 ;  endows  and  sends 
forth  the  Twelve,  209 ;  feeds  the 
five  thousand,  214-216 ;  at  Caesa- 
rea  Philippi,  217  ;  transfigured 
221 ;  journey  to  the  feast  of  taber- 
nacles, 2.30 ;  the  last  six  months 
of  his  ministry,  230,  231 ;  last 
journey  to  Jerusalem,  386;  pass- 
ing through  Samaria  and  Gal- 
ilee, 387  ;  agony  of,  461 ;  betrayed 

and  made  prisoner 462,  463 

Joanna 185 

Jonah 273 

John  the  apostle,  146 ;  zeal  of 228 

John's  baptism,  from  whence 426 

John  the  Baptist,  28 ;  like  Elijah, 
19,  30 ;  time  of  his  birth,  44,  45 ; 
ministry  of,  83,  84;  preaching 
the  gospel,  91  ;  in  pi'ison,  91 ; 
the  forerunner,  173 ;  dignity  and 

office,  172;  deatli  of. 213 

Jordan 83 

Jo.scph „ 34 

Juda,  city  of. 40 

Judea,  23;  hill  country 40 

Judas,  147 ;  Judas  Iscariot,  147 ; 
engages   to   betray  Jesus,  451 ; 

pointed  out  as  traitor 456 

Just  persons,  ninety  and  nine 346 


INDEX. 


507 


PAGE 

Kill 359 

Kingdom  of  Goil,  117  ;  the  greatest 
in,  22H,  221),  243 ;  discourse  on, 
390-391 ;    conieth  not  with  ob- 
servation, 390;  is  within  you....  391 
King  of  the  Jews 482 

Lamb  among  wolves 241 

Lawyers 174 

Lazarus 373 

Leaven,  286;  parable  of. 318 

Lepers,  ten  cleansed 387-389 

Leprosy 124,  125 

Levi 132 

Levite 253 

Lilies 295 

Lord 60,  67,  168 

Lord's  Prayer 262-264 

Lord's  Supper  instituted 455 

Lost  piece  of  silver,  parable  of. 347 

Lost  sheep,  parable  of. 345,  346 

Lot's  wife 385 

Luke,  5-7  ;  language  and  personal 

traits 10,  11 

Luke's  Gospel,  5  ;  time  and  place 
of  its  writing,  7  ;  sources  of,  8 ; 
for  whom  and  for  what  written, 
8,  9 ;  style  of,  10,  11 ;  genuine- 
ness and  integrity  of,  11,  12 ;  ar- 
rangement and  divisions,  12; 
importance  of  its  study,  3 ;   its 

historic  character 20-22 

Lunatic,  healing  of. 225 

Lysanias 82 

Machserus 169,  213 

Mammon  of  unrighteousness 367 

Manger 57 

Markets 174,  175 

Matthew,   146;    Matthew's  feast, 

132,  133 

Martha 256 

Mary,  34;   the  angel's  visitation 

to,  35;   visit  to  Elisabeth,  39; 

song  of. 41-44 

Mary,  called  Magdalene 184 

Mary,  sister  of  Lazarus 2-57 

Master 195 

Merciful  and  perfect 156,  157 

Mint 277,  279 

Miracle 113 

Mite 305 

Mote 158 

Mount  of  Olives,  460  ;  descent  of...  421 

Mourners 175 

Music  and  dancing 3.58 

Mustard-seed,  parable  of. 316,  317 

Naaman 109 

Nain 167 


PAGE 

Nazarite 29 

Nazareth,  33,  105 ;  first  rejection 
of  Jesus  at,  105-109;    precipice 

near 110 

Needle,  eye  of. 407 

Neighbor 332 

Nineveh 274 

Olives,  Mount  of,  460 ;  descent  of..  421 
Oven 296 

Parable 185 

Parables  of  Christ 378 

Parable,  of  the  house  on  the  rock 
and  on  the  sand,  160 ;  the  two 
debtors,  178  ;  the  barren  fig-tree, 
311 ;  the  sower,  187  ;  the  mustard 
seed,  317 ;  the  leaven  in  the 
meal,  318 ;  the  good  Samaritan, 
252;  the  great  supper,  333; 
counting  the  cost,  338 ;  the  lost 
sheep,  345;  the  lost  piece  of 
money,  347 ;  the  prodigal  son, 
348;  the  unjust  steward,  363; 
the  rich  man  and  Lazarus,  372 ; 
theunjust  judge,;.398;  the  Phar- 
isee and  publican,  401 ;  the  ten 
pounds,  416;  the  wicked  hus- 
bandmen    427 

Paradise 484 

Passover,  73,  Christ's  last 453-455 

Pence 254 

Penitent  woman,  sinner  in   the 

city 176 

Penny 433 

Peter,  123 ;  confession  of,  218 ; 
denial  foretold,  458 ;   denial  of, 

464,465;  at  the  sepulchre 495 

Peter's  wife's  mother 116 

Pharisee   and   publican,   parable 

of 401-i04 

Pharisees,  127,  174;  Jesus  dining 

with 276 

Philip 146 

Pigeons 66 

Pilate,  81,  308;  Jesus  brought 
before,    469,   470 ;    sentence    of, 

475,  476;  Jesus  examined  by 470 

Piped 175 

Plough,  236 ;  putting  the  hand  to, 

and  looking  back 236 

Posture  in  prayer , 402 

Pounds,  parable  of. .^41^.  418 

Praying  always *899 

Prodigal  son,  parable  of,  357-361 ; 
the  younger  son,  349-356;   the 

eider  son 349-361 

Prophet 173 

Publicans,  87,  402;  chief  among...  413 
Purification,  days  of. 64 


508 


INDEX. 


PAGE 

Questions  concerning  Christ's  pa- 
rentage  437-439 

Raven 294 

Receipt  of  custom 132 

Redemption 47,  71 

Releasing  one  at  the  feast 473 

Repentance 134 

Resurrection 434 

Rich  fool,  parable  of. 291-293 

Rich  man,  parable  of. 290,  291 

Rich  man  and  Lazarus,  parable  of  372 

Rich  young  ruler 405-108 

Ring 356 

Rooms,  chief. 430 

Rue 279 

Sabbath,  law  of 140-143 

Sackcloth  and  ashes 244 

Sadducees 434 

Samaria 231 

Samaritans,  231,  232;   village  of, 

which  did  not  receive  Jesus 232 

Sandals .....180,  242 

Sarepta 109 

Satan,  falling  as  lightning  from 

heaven 246 

Saviour 60 

Scorpions 246,  247 

Scribes 129 

Scrip 210,  241 

Second  first  Sabbath 139 

Self-denial,  necessity  of 219 

Sermon  on  the  plain 149,  150 

Sepulchre,  280 ;  of  prophets,  281 ; 

of  Jesus 489 

Servant,    104;     unprofitable   ser- 
vant   386 

Seventy,   when    and  where   sent 

forth,  239;  why 240 

Shepherds,  58 ;   announcement  of 

Christ's  birth  to 60 

Sidon 148 

Sign  from  heaven 269 

Signs  of  the  times 304 

Siloam,  tower  of 310 

Simeon,  60 ;  his  prayer  and  bless- 
ing  67,  68 

Simon,  145;  Simon  Zelotes 147 

Simon  the  Cyrenian 477 

Sinners,  310;  joy  over  repenting, 

346,  348,  357 

Sitting 132 

Sodom... 243 

Son  of  God 100 

Son  of  man 130,  131 

Sower 186,  187 

Stature  or  age 294,  295 

Steward,  363;  unjust 366 

Stone  reacted  of  the  builders..430,  431 


PAGE 

Sun  darkened 485 

Susannah 185 

Swine,  destruction  of. 199,  200 

Sycamine  tree , 384 

Sycamore  tree 413,  414 

Synagogue,  104 ;  ruler  of,  202 ;  up- 
permost seats  in 280 

Take  no  thought 294 

Taxing  or  registering 54 

Temple,    26;    pinnacle    of,    102; 

cleansing  of 422,  423 

Tetrarch 212 

Theophilus 21 

Thomas 147 

Threshing-floor 90 

Tiling,   128 ;    the  man  let  down 

through 128 

Tithe-paying 279 

Tittle 371 

Transfiguration,  221 ;  place  of. 222 

Treasures,  heavenly 293 

Treasury 442 

Turtle-dove 65 

Twelve  apostles  selected,  144 ;  con- 
tention of. 457 

Two  malefactors  on  the  cross...483-485 
Tyre 148 

Unbelievers 300 

Unclean  spirit 113 

Unjust  steward,  parable  of 363 

Unleavened  bread,  day  of. 452 

Unrighteous  mammon 368 

Veil  of  temple 485 

Vine,  fruit  of. 454 

Vinegar 482 

Washing  before  dinner 277 

Washing  of  feet 179,  180 

Watches  of  the  night 299 

Wept 175 

Wicked  husbandmen,  parable  of.  427 
Widows,  condition  of,  399;  wid- 
ow's mite 442 

Wilderness 83 

AVind,  storm  of. 195 

Women  grinding  at  the  mill 396 

Women   visiting   the   sepulchre, 

492,  493 
Worship 331 

Young  ruler 405-408 

Zacharias,  23 ;  time  of  his  service, 
24;  his  unbelief,  30;  struck 
dumb,  32;  song  of. 46 

Zaccheus 413 


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